A 



COMPARATIVE 

VIEW OF THE GOSPELS; 

WITH AN INTRODUCTION, 

INTENDED TO FURTHER AID THEIR ILLUSTRATION; 

THE LAW OF NATURE, OF SOCIETY, AND OF GODj 

INCLUDING THE INNATE PRINCIPLES OF 

jjrmrfraiioii, |P Mpagatira, aitir Jjtrpefaatioii 

CONSIDERED ; 

TOGETHER WITH THE DOCTRINE OF ELECTION, PREDESTINATION, 
AND THE TRINITY ; TO WHICH IS ADDED 

AN APPENDIX, 

AS FURTHER ILLUSTRATIVE OF THE GENERAL SUBJECT. 



BY A LAYMAN. 

"All Scripture is given by inspiration of God." 

NEW YOEK: 

THOMAS HOLMAN, PRINTER, COR. OP CENTRE AND WHITE STREETS. 

18 6 0. 



J/2- / 

Jk<r. //.//%>*. 



i0 



Entered, according to Act of Congress, in the year 1860, by 
I. L. PL ATT, 

In the Clerk's Office of the District Court of the United States, for the Southern 
District of New York. 



PREFACE. 



The comparative view of the Gospels which is appended, 
and its arrangement, is designed to illustrate them. They 
are submitted with this view. Improvements and correc- 
tions thereon will no doubt suggest themselves to others. 
The work was originally undertaken as a private exercise, 
to aid in determining with more exactness the previous 
and after character of Mary Magdalene, and was finally 
extended, till it attained its present dimensions. As some 
introduction seems necessary, the following is intended to 
further aid the illustration. 



INTRODUCTION. 



So general has become the impression that Mary Magda- 
lene was previously lewd, and a sinner above others of her 
sex, that her name is used at the present day as expressive 
of the character of the most degraded and abandoned of 
women ; an inference for which the Scriptures seem to 
furnish no warrant, prior to the crucifixion and resurrec- 
tion, at both of which she was present ; she is but once 
specially identified in the Scriptures, then by Luke, viii., 
2, as one out of whom the Lord cast seven devils, and as 
journeying with him and others in Galilee, and minister- 
ing to him of their substance. At the gates of Nain, as 
Jesus journeyed, he raised a dead man, the only son of his 
mother, and she was a widow. Immediately follows, Luke, 
vii., 36-48, after his interview with the disciples of John, 
and his testimony concerning him, that one of the Pharisees 
desired he would eat with him, and he went into the Phari- 
see's house, and sat down to meat ; and, behold, a woman 
in the city, which was a sinner, 45 " when she knew that Jesus 
was in the Pharisee's house, brought an alabaster box of 
ointment, and stood at his feet behind him, weeping, and 
began to wash his feet with tears, and wipe them with the 
hairs of her head, and kissed his feet, and anointed them 
with the ointment. 

The city in which this transaction took place may be 
presumed to be Nain, into which the Lord was entering 
at the time the widow's son was raised, and the woman re- 
ferred to is presumed to be Mary Magdalene, and the term 



* There is a tradition that the woman's name was Mary. 



6 



sinner, in its connection, as applied to her, may indicate 
Canaanitish descent, and the national character of those to 
whom she stood related, as in the case of the Syrophenician 
mother, whose young daughter was healed. She was a 
Greek, and the term, used in reference to her, is evidently 
expressive of national character, while Mary of Bethany, 
hereafter referred to, is presumed to be of the royal tribe of 
Judah. That Mary Magdalene was obsessed by the spirits 
of the powers of the air, and subject to their demoniacal 
control, is clearly announced ; and the gratitude she evinced 
by her delivery from this infernal crew, by the Lord, is in- 
dicated in her after-life, by her innocency and humility. 
The term sinner, as used in connection with this woman, 
is equally applicable to all, by the Jewish law, who did 
not observe the formalities of the Jewish ritual, and the 
term is uniformly applied to all Roman officials, and pub- 
lican and sinner appear as synonymous. She is not to be 
regarded as a stranger to our Lord, to his disciples, or to 
Simon, with whom our Lord sat at meat. She and Simon 
were of the same city, he a judicial official, and she occupy- 
ing a position that enabled her to make the costly offering 
of a box of ointment of spikenard, while the Son of Man 
had not where to lay his head, and might, on entering the 
city, have become the guest of this woman, as he was of 
Martha, and her sister Mary, in Bethany, while ministering 
in Jerusalem ; and, like the sister of Martha, in his retire- 
ment, sitting at his feet, and listening to the words of wis- 
dom that dropped from his lips. And when she knew he 
was in the Pharisee's house, have sought him there, not in- 
trusively, but as a friend with friends in social converse, 
and not at a boisterous public entertainment. She stood 
at his feet, behind him, as by the after-commendation ap- 
pears, in the contemplation of the majesty of his character 
as the Mighty God, the Everlasting Father, the Prince of 
Peace, and her Savior, and, overwhelmed with its grandeur 
and the boundlessness of his love, tears were the result, 



7 



with which she bathed his feet, and wiped them with the 
hairs of her head, and kissed them, and anointed them 
with ointment, at which the thought passed through Simon's 
mind — This man, if he were a prophet, would have known 
who, and what manner of woman this is that touched him, 
for she is a sinner. This thought of the heart is perceived, 
and answered by the declaration that her faith had saved 
her. She, as Peter after, recognized the Lord as Christ, 
the Son of the living God, and this entitled her to the like 
commendation — Blessed art thou, for flesh and blood hath 
not revealed it to thee, but my Father which is in heaven. 
She had found the Rock on which the Church is built, 
against which the gates of hell could not prevail, and her 
name was rightly entitled to the affix of exalted. And 
who so likely as this woman to be, after journeying with 
the Lord, and ministering to him of her substance, pres- 
ent at the cross, and to see how the body was laid ; and, 
when the Sabbath was passed, early in the morning of the 
first day of the week, to be at the tomb, with sweet spices, 
that they might anoint him ; and the first to whom the Lord 
showed himself, after the resurrection ? She, too, may 
have been present at the Supper, two days before the Pass- 
over, at Bethany, at the house of Simon the leper, at which 
Martha served, but Lazarus was one that sat at table. 

To the Syrophenician mother it was answered, 
woman, great is thy faith ! be it unto thee even as thou 
wilt. This woman appears to be of the intellectual and in- 
telligent white type of the human family, denominated 
Japhet ; and the woman termed a sinner of the tawny ex- 
ecutive and formal type, denominated Ham ; while Mary 
of Bethany is presumed to be of the ardent and affectionate 
florid type, denominated Shem. These individual charac- 
teristics tend to the formation of a perfect whole, and 
should be everywhere regarded ; and probably here indi- 
cate the female future of these classes. To which, perhaps, 
might be added, the virgin mother, as indicative of a new 



8 



type of the future. And it may yet appear that the Gos- 
pels themselves have similar characteristics, and that 
Matthew is written in the intellectual, Mark in the formal, 
Luke in the affectionate, and John from the inmost or holi- 
est of all, indicative of a new future type, in which the 
twain becomes one new man. 

The Hebrew, Greek, and Latin inscriptions upon the cross 
seem alike indicative of the three distinctive types, as devel- 
oped from their respective church centres, and by the variety 
of their surroundings, and the diversity of characteristics 
which these surroundings exhibit. The Hebrew Church, 
of which the high-priest of the tribe of Levi was the recog- 
nized head, is found in the line of Shem ; and the Greek 
Church, which recognizes as their head the ruling sover- 
eign of Russia, is evidently in the line of Japhet ; while 
the Latin Church, which recognizes the Pope as their head, 
is of an executive and formal character, and otherwise in- 
dicate the line of Ham. The writing, " this is Jesus the 
King of the Jews," was evidently inscribed with reference 
to the whole human family. 

In all orderly governments, the Church is central, around 
which is the Judiciary, and encircling the whole, the Leg- 
islative Councils. The first indicating the ardent and af- 
fectionate, or love to God and good-will to man. The sec- 
ond, the executive and formal, that requires each to award 
to the other the same the other is required to award him. 
And the third, the superintending care and direction that 
the intellectual and intelligent are qualified to impart, 
together forming a complete whole, in which each depart- 
ment mutually acts and reacts, in reference to the other, 
for the preservation of order and the general government 
of all. These officials, in their several departments, are 
God's ministers, attending continually to these very things, 
for which cause we pay tribute also. Their trusts are 
sacred, and involve fearful responsibility ; and when they 
climb up some other way into the fold than by the door, 



9 



they are counted as thieves and robbers, that come not but 
for to kill, and to steal, and to destroy. By their fruits 
they are known. In their perversion, these officials, in their 
several departments, are termed wizards, sorcerers, and 
magicians, because, by indirect action, they give the appear- 
ance of truth to cunningly devised falsehoods, and in this 
way obtain for them public sanction, to the great detriment 
of an officially oppressed and suffering community, to whose 
pecuniary interest, Judas-like, they profess peculiar re- 
gard.* 

The Jews were a sensual people, and notoriously external 
in their worship. The term conscience does not appear to 
have been used by any of the sacred writers, until John, 
viii., 3-9, in the case of the woman in adultery, who was 
brought before the Lord in the temple, with which Mary 
Magdalene, in no particular, appears identified. Magdalene 
— so far from, being a term of reproach, implies exaltation, 
and. instead of an affix to designate the place of her birth, 
as some have supposed, would seem rather to indicate her 
purity of heart and heavenly mindedness. 

But there is another Mary, to whom the affix of sinner 
is not appended, who may be regarded as a Jewess, as 
counter-distinctive to the woman termed sinner ; this other 
is Mary of Bethany, she is first obscurely referred to by 
Matthew, chapter xxvi., 6, 13, in Bethany, at the house of 
Simon the leper. In the case of the woman termed a sin- 
ner, Luke, vii., 36-48, it is said, the Lord went into the 
Pharisee's house, and he addressed him by the name of Si- 
mon. Mary of Bethany is again referred to, in a like ob- 
scure manner, Mark, xiv., 3-9 ; and Luke, x., 38-42, she 
is again mentioned, as sitting at the Lord's feet, but enough 
is disclosed to indicate familiar and endearing relations, 
peculiar to friendly family intercourse. This certain 



* See Appendix A, as indicative of the solemnity that still prevailed, 
in mercantile communities prior to 1830, and may to some extent be con- 
tinued. 



10 



woman named Martha, who received the Lord into her 
house, and her sister Mary, as after appears, were not 
strangers, their residence was in Bethany, and this is where 
the Lord spent his nights while ministering in Jerusalem, 
and where his ascension afterward took place ; and the in- 
ference is, that it was with this family he abode on retiring 
from the city, and that it was usual, at such times, for Mary 
to sit at his feet, and drink in the lessons of heavenly wis- 
dom that afterward rendered her name so conspicuous, 
and induced the declaration, Yerilyl say unto you, where- 
soever this gospel shall be preached in the whole world, 
there also, that this woman has done, shall be told for a 
memorial of her. It was on an occasion like this that 
Martha, cumbered with much serving, came and said, Lord, 
dost thou not care that my sister hath left me to serve 
alone? bid her, therefore, that she come and help me. ; ' 
There appears no evidence that our Lord ever passed a 
night within the walls of Jerusalem. The eleventh of John 
discloses the strength and fervor of the endearment that 
subsisted between the Lord and these two sisters, and their 
brother Lazarus. The whole chapter is an embodiment of 
sympathy, endearment, and affection, evincing the most 
anxious solicitude on the one part, and the most confiding 
dependence on the other. The force of the whole is con- 
centrated in these words, " Jesus loved Martha, and her sis- 
ter, and Lazarus." And when he saw Mary weeping, after 
the death of her brother, and the Jews also weeping, he 
groaned in himself and was troubled, and wept, and com- 
ing to the grave saith, Take away the stone, and when he 
had thus spoken, he cried with a loud voice, Lazarus, come 
forth ! and he that was dead came forth, to the joy of his 
sympathizing sisters, the astonishment of the multitude, 
and the alarm of the Jewish officials, who immediately 
gathered a council, and predetermined the death of Jesus. 

Then Jesus, six days before the passover, came to Beth- 
any, where Lazarus was, which had been dead, whom he 



11 



raised from the dead. There they made him a supper, and 
Martha served ; but Lazarus was one that sat at table with 
him. Then took Mary a pound of ointment of spikenard, 
very costly, and anointed the feet of Jesus, and wiped his 
feet with her hair : and the house was filled with the odor 
of the ointment. Here the woman, before so obscurely re- 
ferred to by Matthew, Mark, and Luke, is fully disclosed, 
in her heavenly character : while Judas, who witnessed 
the scene, inquires, Could not this ointment have been sold 
for three hundred pence and given to the poor ? — by in- 
ference, that he might therefrom appropriate to. himself of 
the deposit a larger share, with greater security — for he 
was a thief — and bare the bag, and what was put therein. 
Following this, Judas went to the Chief Priests, and, for 
thirty pieces of silver, covenanted to deliver the Lord into 
their hands. They consulted, that they might also put 
Lazarus to death. Here is a startling contrast between 
the righteous and the wicked ; between a servant of the 
Lord and a slave of Satan. 

There is no reason for concluding this supper was in the 
house of a stranger ; but, on the contrary, in that of pro- 
fessed friends, and that the assembly consisted principally 
of the Lord and his disciples, and Martha, and Mary, and 
their brother Lazarus, and was of the most confiding and 
confidential character. Before such an assemblage, Mary 
was unrestrained in her affection, and Martha in her active 
service, and Judas in his professed anxiety and care for 
the poor. Judas, indeed, appears to have been in his own 
paternal home, for we learn from Matthew and Mark that 
this supper was two days before the passover, at the house 
of Simon the leper ; and from John, that Judas was Simon's 
son. The next day, when much people that were come to 
the feast, when they heard that Jesus was coming to Jeru- 
salem, took branches of palm-trees, and went forth to meet 
him. The people, therefore, that were with him when he 
called Lazarus out of the grave, bear record ! For this 



12 



cause, also, the people met him, for that they had heard 
that he had done this miracle. This appears to be the 
second time that the Lord went to Jerusalem riding upon 
an ass, the first prior, and the second subsequent, to the 
supper at Bethany ; the first referred to by Matthew, Mark, 
and Luke, and the latter by John only. Following this 
latter journey was the supper at Jerusalem, and his address 
to his disciples, exceeding in length his sermon on the 
mount ; included in it is the new commandment, that ye 
love one another. Judas was not present at this discourse. 
He, having received the sop, went immediately out. And 
it was night. 

When Jesus had finished this discourse, he, with his 
eleven disciples, went over the brook Cedron. Hither 
Judas met him-, with a band of officers, from the Chief 
Priests and Pharisees, and betrayed him into their hands. — 
Matthew, xxvi.,. 14, 15, 48 ; Mark, xiv., 10, 44 ; Luke, xxii., 4, 
47 ; John, xviiL, 3, 7„ Then a band of officers took him, and 
bound him, and led him away to Annas first. Now Annas 
sent him bound to Caiaphas, the high-priest. Prom Oaiaphas 
Jesus was led to the hall of judgment. Pilate then went out 
to them, and said, what accusation bring ye against this 
man ? Then delivered he him to be crucified. And they 
took Jesus, and led him away. At the crucifixion, Matthew 
mentions as present, Mary Magdalene, and Mary the moth- 
er of James and Joses, and the mother of Zebedee's chil- 
dren ; and as sitting over against the sepulchre, Mary 
Magdalene and the other Mary ; and at the sepulchre, 
Mary Magdalene and the other Mary. Mark says there 
were also women looking on afar off, among whom was 
Mary Magdalene, and Mary the mother of James the 
less and Joses, and Salome, and many other women 
which came up with him to Jerusalem. And Mary Mag- 
dalene, and Mary the mother of Joses, beheld the place 
where they laid him. And when the Sabbath was passed, 
Mary Magdalene, and Mary the mother of James, and 



13 



Salome, had brought sweet spices, that they might come 
and anoint him. And very early in the morning, the 
first day of the week, they came to the sepulchre, at the 
rising of the sun. Luke says all his acquaintances, and the 
women that followed him from Galilee, stood afar off and 
beheld these things (referring to the crucifixion), and that 
the women from Galilee followed after, and beheld the 
sepulchre, and how the body was laid. Mary Magdalene, 
and Joanna, and Mary the mother of James, and other 
women, are here mentioned. John says there stood by the 
cross of Jesus his mother, and his mother's sister, Mary the 
wife of Cleopas, and Mary Magdalene. On the first day of 
the week cometh Mary Magdalene to the sepulchre, while 
it was yet dark, and seeth the stone taken away. She run 
to Peter, and the other disciple whom Jesus loved, and 
told them. The disciples went away again to their own 
house, but Mary stood without the sepulchre, weeping, 
Jesus saith to her, Mary. She turned herself, and said unto 
him, Raboni ; that is, Master. When thus made known, 
she told the disciples she had seen the Lord. From all 
which it appears that, besides the mother of Jesus, two 
Marys were present at the crucifixion, the one to be re- 
garded as the woman who anointed the feet of our Lord 
in Galilee, at the house of Simon the Pharisee, and the 
other as the wife of Cleopas, and the mother of James the 
less and Joses, and the sister of Lazarus, and that Mary 
who anointed the Lord's feet in Bethany, at the house of 
Simon the leper ; together indicating the familiar, social, 
and intimate relations existing between the parties referred 
to, and the germ of the future church. 

Following the order in which the other gospels are writ- 
ten, the anointing of the feet of Jesus, as he sat at meat in 
the house of Simon the leper, in Bethany, would have been 
placed after the second verse of the twenty-second chapter of 
Luke, where it is omitted ; but the anointing by the woman 
termed a sinner, at the house of Simon, in Galilee, is placed 



14 



Luke, vii., 36, 48, and is so identical that, if read after the 
second verse of the twenty-second chapter, it would be re- 
garded as supplying an omission, occasioned by a transposi- 
tion of verses. There is, however, this difference : the gov- 
ernor of the feast is called by Luke a Pharisee, while by 
Matthew and Mark he is designated as Simon the leper. 
John, in his account, omits to identify the master of the feast 
by name, title, or appellation, but designates Judas Iscariot 
as Simon's son. Luke alone has the account of the woman 
termed a sinner. There is little doubt but that these two 
incidents are often regarded as identical. 

At the same time that the gospels may be regarded as 
one harmonious whole, there is a peculiarity in the struc- 
ture of each, that should never be lost sight of. The events 
are not all recorded in the same order. Matthew, for in- 
stance, places the healing of the possessed Gadarenes before 
the parable of the sower, and Mark places the event after, 
as well as others. Luke follows in the order of Mark ; but, 
in recording the temptation, varies from both Matthew and 
Mark. Mark omits all the records of the other evangelists 
that precede the appearance of John, and his announcement 
in the wilderness, " Prepare ye the way of the Lord." 
Matthew gives a general description of two possessed Gad- 
arenes, while Mark and Luke specially designate but one. 
John omits these altogether, but records much that the 
other gospels omit. The first and second chapters of his 
gospel seem to epitomize all that precedes of both the Old 
and New Testaments, to the expulsion of the money 
changers from the temple. The third chapter commences 
with the interview with Nicodemus, and the exposition of the 
doctrine of the new birth. Matthew commences his gospel 
by the declaration that it is the book of the generation of 
Jesus Christ, the son of David, the son of Abraham. Then 
follows the record of his progenitors by natural descent, 
to Joseph the husband of Mary, the mother of Jesus. In 
consequence of this gospel thus treating of the humanity of 



15 

Jesus, it has been likened to the living creature, with the 
face of a man, described in the first chapter of Ezekiel. 
The beginning of the gospel of Jesus Christ, the Son of 
God, is the announcement of Mark ; and that John the Bap- 
tist is the messenger that should go before the face of the 
Lord, to prepare his way before him, whose proclamation, 
startling as the roaring of a lion in the wilderness, struck 
the inhabitants of Judea with wonder and amazement, and 
caused them to exclaim, What shall we do ? For this cause, 
his book has been likened to the living creature of Ezekiel, 
with the face of a lion. 

Luke commences his book with the setting forth the 
things most surely believed, as they were delivered from 
the beginning by eye-witnesses and ministers of the word. 
He then proceeds to notice John the Baptist's ancestry, 
and his connection with the authorized priesthood, by vir- 
tue of descent - in the line of Aaron ; the blameless char- 
acter of both his father and mother is noticed. From the 
fifth verse of the first chapter to the twenty -fifth inclusive, 
he mainly treats of Zacharias, as a priest of the order of 
Aaron, and of his wife Elizabeth, of the daughter of Aaron, 
to whom a son is promised, by whom many^of the children 
of Israel should be turned to a knowledge of the Lord. 
He is announced as the forerunner that should go before 
him in the spirit and power of Elias. Then follows, from 
the twenty-sixth verse of the same chapter, a minute record 
of the announcement of the angel to Mary, in Galilee of 
Nazareth, Behold, thou shalt bring forth a son, and shalt 
call his name Jesus (omitted by Matthew), to the end of 
the thirty-eighth verse. From the thirty-ninth verse 
to the fifty-sixth, the mothers of the two children are 
treated of, and their meeting in the hill country of Judea, 
and Elizabeth's joyful declaration recorded. From the 
fifty-seventh verse to the end of the chapter, John's 
birth is treated of, and the prophecy of Zacharias, re- 
corded. 



16 



The second chapter commences with specifying a partic- 
ular period, and designating a particular place, at which, 
and in which, Christ should be born, and the annunciation 
of the event to the shepherds by the angels, to the twen- 
tieth verse inclusive. The twenty-first verse treats of his 
circumcision, then of the young child in the temple, to 
offer a sacrifice according to that which is said in the law 
of the Lord. The prophecy of Simon, and Anna the proph- 
etess, follows, and the return of Joseph and Mary and the 
young child to Nazareth, events occupying about forty days. 
What follows, from the first verse of the second chapter of 
Matthew to the end, would seem to be subsequent to the ap- 
pearing of the wise men from the east, in Jerusalem, guided 
by the star, that the young child and his mother were at this 
time in Galilee. That the query, Where is he that is born 
King of the Jews? troubled Herod and all Jerusalem with 
him. That the Chief Priests and Scribes were consulted, 
and announced Bethlehem in Judea as the place of his 
birth ; that hither Herod directed the wise men to search, 
and when they had found him to bring him word ; that, 
guided by the star, which came and stood over where the 
young child wajs, they came into the house, and saw the 
young child and Mary his mother, and fell down and wor- 
shiped him ; and, being warned of God that they should 
not return to Herod, they departed into their own coun- 
try another way. Immediately following this the angel 
of the Lord appeared to Joseph, directing him to flee into 
Egypt, for Herod would seek the young child to destroy 
him. Herod, failing to discover where the young child 
was, sent to Bethlehem, and slew all the children from two 
years old and under ; according to the time he had dili- 
gently inquired of the wise men. This would indicate 
that the age of the young child at the time of his flight 
into Egypt was about two years. At the nineteenth verse, 
when Herod was dead, an angel appears to Joseph in 
Egypt, and directs his return with the young child and 



• 



17 

his mother to the land of Israel ; and he turned aside into 
parts of Galilee, and dwelt in a city called Nazareth ; aft- 
er which Matthew is silent in reference to Jesus, until John 
the Baptist appears preaching in the wilderness of Judea, 
chapter third. 

Luke says nothing of the flight into Egypt, but at the 
second chapter, forty-sixth verse, Jesus is found in the 
temple, at the age of twelve years, sitting in the midst of 
the doctors, both hearing them and asking them questions. 
This indicates that his sojourn in Bethlehem was about 
forty days, being by the law the number of days of purifi- 
cation. His first sojourn in Galilee about one year and 
ten months, and his sojourn in Egypt about ten years. 
And his second residence in Galilee, from the time of his 
appearance among the doctors in the temple to his bap- 
tism in Jordan, when his ministry commenced, eighteen 
years. From the commencement of his ministry to his 
crucifixion, about three years and a half, Luke, iii., 23. 
The word stable is not used in connection with his birth, 
and, as a substantive, it is believed not to be found in the 
Bible. 

From John's birth-right connection with the priesthood, 
and his official connection with those whose special office 
it was to offer bullocks in sacrifice, in reference to which 
Luke commences his gospel, it has been likened to the 
living creature of Ezekiel, with the face of an ox. Luke, 
iii., 21, continues : Now when all the people were baptized, 
it came to pass that, Jesus being baptized, and praying, 
the heavens were opened, and the Holy Ghost descended 
in bodily shape like a dove upon him ; and a voice came 
from heaven, saying, Thou art my beloved Son, in whom 
I am well pleased ; and that Jesus himself began to be 
about thirty years of age, being (as was supposed) the son 
of Joseph, which was of Heli ; then follows the genealogy, 
in a reverse order, from Matthew to Adam, who was of 
God. The following explanations of the two genealogies 
2 



18 



-would seem to be pertinent in this place, as they have 
caused more or less perplexity to inquiring minds in their 
investigations. The special law governing in this case, 
here referred to, is recorded in the twenty-fifth chapter of 
Deuteronomy, fifth and sixth verses, and is in the following 
words : If brethren dwell together, and one of them die, 
and have no children, the wife of the dead shall not marry 
without unto a stranger : her husband's brother shall go in 
unto her, and take her to him to wife, and perform the 
duty of a husband's brother unto her. And it shall be, 
that the first-born which she beareth shall succeed in the 
name of his brother which is dead, that his name be not 
put out of Israel. The marriage of Boaz and Ruth was in 
conformity with this law, Ruth, iv., 10, 12. It is quoted by 
the Sadducees, Matthew, xxii., 23, 28 ; Mark, xii., 18, 27 ; 
Luke, xx., 28, 33. But this was also a pre-existing law in 
Israel prior to the days of Moses, as will be seen in the 
case of Onan, Judah's son, Genesis, xxxviii., 8, 9. 

Joseph, the husband of Mary, was, by natural descent, 
the son of Jacob, as recorded by Matthew, but at the same 
time legally the son of Heli, as recorded by Luke ; hence ? 
the double rendering of the genealogies, and the two-fold 
testimony, that by the mouth of two or three witnesses 
every w r ord might be established. Heli and Jacob were 
brothers by the same mother ; Heli, the elder, dying with- 
out children. Jacob, as by the law directed, married his 
widow, in consequence of which his son Joseph was, by 
the law, the reputed son of the elder brother (Heli). 
Hence, the genealogy in Matthew, who records the descent 
by natural generation, begins with David, the son of 
Abraham, and passes down through Jacob to Joseph, the 
husband of Mary ; while in Luke, who records the legal 
descent in accordance with the law referred to, begins 
with Joseph, the husband of Mary, and passes legally up, 
through Heli to Adam, who was of God. And it is cer- 
tainly most wonderful that all these particulars should be 



19 



so specially stated, and so specifically fulfilled. Matthew 
says, Mattliam begat Jacob, and Jacob begat Joseph, the 
husband of Mary. Luke says, Jesus . . . being, as was 
supposed, the son of Joseph, who was of Heli, who was of 
Matthat ; he does not say begat, or son of Heli, son of 
Matthat. This view is in accordance with the early teach- 
ings of the Church. The tradition is preserved in the 
Douay Bible. 

John commences his gospel with the Word that was in 
the beginning, is now, and ever shall be ; and, in his flight, 
ascends so high heavenward, that it has been likened to 
the living creature of Ezekiel, with the face of an eagle. 

The Book of the Genealogy of Jesus Christ, the son of 
David, the son of Abraham, by Matthew ; and that of the 
Gospel of Jesus Christ, the Son of God, by Mark, seem 
adapted to infold the one into the other. In like manner, 
the priestly office of John the forerunner of the Lord, as 
delineated by Luke, and the Word that was in the be- 
ginning by John the Divine, as readily infold. Thus 
Matthew and Mark, and Luke and John, infolding each 
into the other, and these distinctive unions, again infolded, 
the one into the other, form a complete whole, that may be 
likened to the living creatures of Ezekiel ; each, with the 
likeness of the face of a man, and each with the likeness of 
the face of a lion, and each with the likeness of the face 
of an ox. and each with the likeness of the face of an eagle ; 
thus forming a complete whole, in which the -emanations of 
the other Scriptures centre, and from which diverge the 
concentrated rays of heavenly wisdom into the hearts and 
minds of the innocent, pure in heart, and confiding Chris- 
tian. 

John the Baptist was not only a legitimate priest, but 
all men counted that he was a prophet indeed. As a priest 
and a prophet of the Jewish dispensation, he gathered 
together a people, who, by repentance, were prepared for 
admission into the new visible or formal Church, about to 



20 



be established on earth ; their evidence to membership in 
which consisted in being baptized with water, and thus a 
people prepared for the Lord, who was himself, by birth, 
a member of the Jewish Church, and fulfilled all its re- 
quirements ; and, complying with the ordinance of baptism 
which John administered, was, like others, an orderly mem- 
ber of the new, before commencing his ministry ; for God 
is a God of order, and not of confusion. 

Among those that are born of women there has not 
arisen a greater prophet than John the Baptist ; neverthe- 
less, the least in the kingdom of heaven is greater than he ; 
for in John's day baptism with the Holy Ghost was not 
yet given, because the Lord was not yet glorified. The 
baptism with water was preparatory thereto. Thus the 
annunciation of the new birth to Nicodemus, as prepara- 
tory to the new baptism, and the declaration, Except ye 
be born again, ye can not see the kingdom of God. To be 
born into the invisible realities of the invisible world, 
and be baptized with the Holy Ghost, as taught by the 
Lord and his disciples, were startling and mysterious alike 
to Nicodemus and others of his day. 

The Jewish dispensation terminated with the death of 
the Lord of glory, and was consummated on the last day 
of the week ; and the Christian, or new, commenced on the 
first, with his resurrection from the grave — the interme- 
diate may be regarded as a transition period. Thus the 
final extinction of the Jewish Sabbath with the seventh day, 
and the ushering in of the Lord's on the first by his res- 
urrection, was the re-establishment of the order of Mel- 
chisedek's, who was a priest without father, and without 
mother, and without descent, after the power of an endless 
life, and, like unto the Son of God, abideth continually, as 
counter-distinctive to that of Aaron, whose pedigree is in 
the line of Levi, and a priest after the law of a carnal com- 
mandment that could not continue by reason of death ; Mel- 
chisedek's is thus disclosed as the priesthood of inspiration ; 



21 



the first in the order of time, and the last in consummation ; 
Aaron's, as that of descent, to which may be added the 
Christian, which has eventuated in succession, from which 
it is to emerge. 

As the Jewish Church expired, the Christian followed 
its immediate predecessor in the most orderly and authen- 
tic manner, and received its final baptismal seal, as a col- 
lective body, on the day of Pentecost, when the Holy 
Ghost descended, and there appeared unto them cloven 
tongues, like as of fire, and sat upon each of them ; this 
was the first-fruits of which we are promised an abundant 
harvest ; for the promise is to us and our children, even 
to as many as are afar off. Such is the nature df the dis- 
pensation under which we live ; the full fruition of which 
so many have waited for, and for which so many are now 
anxiously looking. 

That invisible power or principle recognized by all na- 
tions, that so mysteriously impresses the minds of men for 
good, and admonishes them of evil, and was by the Lord 
likened to the wind that bloweth where it listeth, the sound 
whereof is heard, but whence it cometh and whither it go- 
eth man could not tell, was, prior to the Advent, termed 
wisdom, and is spoken of as more moving than any motion, 
as passing and going through all things by reason of its 
pureness, as the breath of the power of God, and a pure 
inference flowing from the glory of the Almighty, into 
which no defiled thing can fall. For she is the brightness 
of the everlasting light, the unspotted mirror of the power 
of God, and the image of his goodness. And being but 
one she can do all things, and remaining in herself she mak- 
eth all things new, and in all ages entering into holy souls 
she maketh them friends of God and prophets. For she is 
more beautiful than the sun, and above all the order of the 
stars being compared with light, she is found before it. 

This heavenly visitor the Jewish officials had ceased to 
reverence ; and when directed to her, as a principle, within 



22 



tlieir own bosoms, they materialized her : and wonderingly 
exclaimed, How can these things be ? The grossness and 
sensuality of the nation had become such, that in them 
was fulfilled the prophecy of Isaiah, which saith, By hearing, 
ye shall hear and not understand, and seeing, ye shall see 
and not perceive. For this people's heart is waxed gross, 
and their ears are dull of hearing, and their eyes have they 
closed, lest at any time, they should see with their eyes and 
hear with their ears, and should understand with tlieir 
heart, and should be converted, and I should heal them. 

They did not like to retain God in their knowledge, and 
he gave them up to a reprobate mind ; and they not only 
sought to discard wisdom, but to eradicate the remembrance 
of her from the mind ; for she was God's witness upon earth, 
being an emanation from the Word that was in the begin- 
ning ; and through the messengers that were sent, a re- 
prover botli before and after the flood. Of those sent, one 
was beat, another killed, and another stoned : and again 
to others they did likewise. And when, in the fullness of 
time, the Word, made flesh, descended from heaven to earth, 
and took upon him the seed of Abraham, him they reviled, 
insulted, persecuted, betrayed, cast out, and crucified ! at 
which the heavens were veiled, and Wisdom herself en- 
shrouded in darkness ! But the Lord arose, and in com- 
passion, even to his murderers, restored that which he took 
not away, by the gift of the Holy Ghost, which is the Com- 
forter, that shall abide forever. This quickens conscience, 
and testifies of transgression. This invisible messenger 
startles children, and alarms men ; and it is by this that 
the enlightened come to the knowledge that Jesus is the 
Christ, the Son of the living God. These have tasted of 
the heavenly gift and are made partakers of the Holy 
Ghost, and the powers of the world to come. They have 
not come to the mount that might be touched, and that 
burned with fire, nor unto blackness, and darkness, and 
tempest, and the sound of words : but they have come to 



23 



the heavenly Jerusalem — and to an innumerable company 
of angels — to the general assembly and church of the first- 
born, which are written in heaven ; and to God the Judge 
of all, and to the spirits of just men made perfect, and to 
Jesus, the mediator of the New Covenant ; and are consti- 
tuted priests forever after the power of an endless life, with- 
out father, and without mother, and without descent, and 
in the time of visitation are permitted to inhale the atmos- 
phere of heaven and partake of angel's food, by an efficien- 
cy and vividness imparted to the truths of the Word, as 
contained in the Scriptures of the Old and New Testament, 
that have from time to time been implanted in their under- 
standings ; furnishing a repast the most refined and exquis- 
ite the mind is competent to enter into ; and in addition 
thereto, is imparted the full assurance that the Scriptures 
are in truth and verity the Word of God, and the only 
infallible and' unerring rule of faith and practice. 



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THE 



LAW OF NATURE, OF SOCIETY, AND OF GOD, 

CONSIDERED, 



To the disciples of the Lord it is given, in exact propor- 
tion to their faith, to know the mysteries of the kingdom 
of God ; but to others, in parables, that seeing they may 
see and not perceive, and hearing they may hear and not 
understand. His disciples are called and faithful, and 
constitute a chosen generation, a royal priesthood, a pecul- 
iar people, zealous of good works. 

RULE OF FAITH AND PRACTICE. 

The rule by which they test their faith and practice 
none can evade, it is so general that none of the families 
of the earth can escape it, and so universal as to include 
the whole world, and so complete as to compass both time 
and eternity, and still is of no private interpretation. It 
is holy, sacred, and divine ; and is thus termed the Holy 
Bible, the Sacred Scriptures, and the Divine Word ; and. 
like the person of the Lord when on earth, is depised and 
rejected of men, as a root out of dry ground, for its divinity, 
like his, is shielded from the vulgar gaze, and is only dis- 
closed to those who recognize his person, acknowledge 
his divinity, and keep his commandments. 

ELIAS WHICH WAS TO COME. 

Of Him the prophets and the law prophesied until John, 
being, by the succession of priests, read every Sabbath day 
in their synagogues ; and this prophecy is the Elias which 
was for to come, and of it one jot or one tittle can in no 
wise fail, until the whole be fulfilled. Since the days of 



60 



John, to the law and the prophets, the Gospel is appended, 
and this proclaims that the kingdom of heaven is at hand, 
and together they preach, when read by those that have 
followed, and in their fullness lay open, the hidden springs 
of immortality, and furnish the highest, the most refined, 
and the most exquisite repast the intellect is competent to 
enter into or conceive. By the Gospel the veil is with- 
drawn, which overshadows the law, when Moses is read, 
and by it life and immortality are brought to light ; for in 
the Old Testament the New is hid, but in the New the Old 
is open. 

HOLY BIBLE. 

The Bible is termed holy, because the Lord is its author ; 
and because it treats of the church, of heaven, and heaven- 
ly things ; and because within it is contained a deposit 
separate and apart from that which is secular or profane, 
and is superior to and above worldly considerations. 

SACRED SCRIPTURES. 

It is sacred, because the records which it contains were 
written by holy men of old, as they were moved by the 
Holy Ghost ; and is a testament of the most solemn 
character ; a legacy of the highest import from God to 
man, unto which he will do well to take heed, as unto a 
light shining in a dark place, until the day dawn, and the 
day-star arise in the heart. 

DIVINE WORD. 

It is " the divine word" because an emanation of Divinity, 
and is, in its essence, Divinity itself ; and is, for this reason, 
quick and powerful, sharper than any two-edged sword, 
dividing between the soul and the spirit, and the joints 
and the marrow ; and is a discerner of the thoughts and 
intents of the heart, and speaks to the soul. 

The sensualist can not understand it, for he is of the 
character of Esau, who sold his birth-right for a mess of 
pottage, thus evidencing that he was profane, and of too 
groveling a character for divine things. 



61 



WHAT TO DO TO BE SAVED. 

To the continually recurring question, What shall we 
do to be saved? which so intrusively forces itself upon 
the minds of all who have arrived to years of reflection, 
the answer is, believe the Gospel which the Scriptures 
reveal, and practice the precepts therein inculcated ; for 
this Gospel is the power of God, and is revealed from faith 
to faith, and is as imperishable as immortality. To such 
as accept it, the death of the body is divested of its terrors, 
nor is it to such a dread uncertainty beyond the grave, 
but a continued existence, of which they have a foretaste. 
Their faith is not attained by works of the law, but by a 
transformation and renewing of the mind, and by ceasing 
to look without for that which is only to be found within. 

CLASSES OF SINS. 

The expression " this only is sin" can not with propriety 
be used, for there are three classes of sins : 

1. Sin against nature. 

2. Against society, and 

3. Against God. And each has its own just recom- 
pense of reward ; and those who do not know this, have 
need that some one teach them again what be the first 
principles of the oracles of God. 

SIN AGAINST NATURE. 

To sin against nature is to violate that order by which 
she operates, and to oppose those efforts which she con- 
tinually puts forth for the consummation of results ; it is 
to oppose that eternal principle which governs the world 
of matter, sustains the planets in their course, controls the 
tides, directs the magnet, imparts to gravity its power, 
and guides the earth in its revolutions ; to oppose the 
principles by which the seed is developed and vegetation 
perfected, and animals and men are brought forth. 

In accordance with this law, man is brought forth, and 
his health and happiness are dependent on its observance, 



62 



and his best interest promoted by becoming a co-worker 
with her in the consummation of her purposes. Her laws 
require food for the support of the body, and clothing to 
guard it from heat and to protect it from cold, but the one 
can not be used to excess without painful results ; nor the 
other with convenience, without just discrimination as to 
seasons. His necessities require him to seek the depth of 
the valley, and to climb the mountain height, but to de- 
scend from the one to the other, by leaping from a precipice, 
would be presumption, and would be followed by painful 
results. His necessities, too, demand the use of fire and 
water, but' would not justify him in taking live coals to 
his bosom, nor in attempting to march over a deep river ; 
these are transgressions, and would be met by the ap- 
propriate penalty. 

EXPONENTS OF THE LAW OF NATURE. 

The exponents of this law are properly the naturalist 
and philosopher, and, without disrespect to the character of 
the office, it is denominated profane, as counter-distinctive 
from that which is holy ; for the book of nature treats of 
effects, while the word of God discloses the causes from 
which these effects proceed. That man may cease from 
sin, in the violation of this law, judgment and understand- 
ing have been awarded him, by which to test results ; and 
in addition thereto, the man of this day has the records of 
the experience of his predecessors to guide him, into all of 
which he may diligently inquire for instruction and en- 
lightenment. 

SIN AGAINST SOCIETY. 

To sin against society is to violate the common law, 
which is of abiding character, and the vital principle of 
every permanent human enactment. It is as old as human 
society, and is the common birth-right of each individual 
coming in the world. It is implanted in the nature of 
each, and to it each is subject from the hour of his birth, 
positive from himself to his neighbor, and negative from 



63 



his neighbor to himself ; and, in operation, developing the 
elements from which we derive both pleasure and pain. 
The gentle mother develops it when she smiles kindly on 
the infant that partakes of the nourishment which her 
bosom supplies ; and the helpless infant, in the awakened 
smile of recognition and kindness which endearment 
brings forth. This is to the infant the first buddings of 
that law which awards equal justice to all, whether good 
or bad. 

Man is by nature a social being, and impelled into 
society. Isolated and alone, he is of all creatures the 
most miserable. As a member of society, he is required to 
regard the claims of others on himself with the same con- 
sideration that he does his claims upon them. In the 
family, if he. would avoid petty annoyances to himself, he 
should not inflict them on others. In society, if he would 
not be deceived, he should not deceive others ; and if he 
would not that men should bear false witness against him, 
then he should not bear false witness against them ; if he 
would not that men should wrest his property from him 
by violence, then he should not in this manner wrest theirs 
from them ; if he would not that men should debauch those 
in tender relations to him, then he should not debauch those 
who sustain like relations to others ; for as ye would that 
men should do unto you, do ye even the same unto them, 
for this is the law and the prophets. This law is not an 
arbitrary enactment, but a vital principle, and, in that 
family, society,, or nation where benevolence prevails, is 
productive of the utmost harmony in its practical oper- 
ation. Its observance requires self-denial on the part of 
the individual, which, in return, is requited seven-fold by 
those about him. 

The peculiarity of this law is, that it alike has cogniz- 
ance of the most petty offense against property and good 
manners, and of the most heinous transgressions against 
individuals and society, and to the selfish is imperative 



64 



and coercive ; to them it is an eye for an eye, a tooth for 
a tooth, and a life for a life. 

This truth is self-evident, that every man is born alike 
free and equal, and possessed of certain inalienable rights, 
such as life, liberty, and the pursuit of happiness, and that 
these rights are by every man to be awarded to others ; 
and failing in this, as the selfish man does — for his acts of 
necessity tend to the individual self, and are consequently 
violent and disorganizing in their results, even to the tak- 
ing of the life of others — he, like others, is amenable to the 
common law of common right, and to that community of 
which he is a member, which, in self-defense, are required 
to exact the penalty of transgression, without which there 
is a sacrifice^ of national dignity, and violence done to 
the body politic, and a wound inflicted on the moral sense 
of the community, which, in its reaction, tends to incalcula- 
ble evil. 

It is upon the principle of common law that the man 
who steals his neighbor's property, as an equivalent there- 
for to the community, is confined at hard labor, until he 
shall, by the sweat of his face and physical exertion, expiate 
therefor. It is upon this principle that society demands, 
for murder, the life of the transgressor ; he by his act has 
violently destroyed life, and deprived the community of a 
member who owed them duty and allegiance, and as nei- 
ther time nor labor is an equivalent therefor, his own life 
is exacted, on the principle of equal justice to the trans- 
gressor. 

STRIVINGS OF THE COMMON LAW. 

The policy of government tends to the protection of the 
life, liberty, and property of the individual, and when this 
principle ceases to operate, or becomes perverted, society 
tends to dissolution. Such perversion resulted in the 
overthrow of the government of Charles II., and in 
that of Louis XVI., and revolutionized the Colonies of 
North America, and has, at different periods, shaken to 



65 



their foundation the governments of the old world. These 
results are but the effects of the strivings of the principle 
of common law, in defense of common rights, and must 
finally prevail everywhere. 

Common Law is in no sense the creature of legislation ; 
but is a definite, active, and eternal principle, which is de- 
veloped by assumption, concession, and compromise, and 
may be and is confirmed by judicial decisions and legisla- 
tive enactments. The record of the former is, by the En- 
glish courts, termed the common law of England, and has 
proved of abiding character, because, to a large extent, the 
result of common usage. 

During infancy, the child incurs obligations to its pa- 
rents first, and to that community of which they are mem- 
bers next, for the aid, succor, and government awarded it 
when incapacitated to provide for itself ; and. as an equiva- 
lent therefor, 'owes government both duty and allegiance 
which it is bound to render. These reciprocal acts of the 
parties bind each to the other by the common law of common 
right. It is in this sense that the rulers are termed 
fathers, and the ruled children, and an intimate relation 
established between the two, which, for the well-being of 
society, should be sacredly observed. A government is 
but an extended family, with similar existing family rela- 
tions, and the masses as naturally look to their rulers for 
government and direction, as the child to his parents in in- 
fancy and helplessness ; and the ruler who fails to award 
it, becomes to the ruled the unnatural parent who deserts 
his child, and leaves him to the cold charity of others, 
whereby his affections are alienated ; and, as a never-fail- 
ing result, the ruler is, sooner or later, by the ruled, eject- 
ed from the office which he has degraded by oppression 
and neglect. 

INNATE PRINCIPLES. 

Connected with man's nature are three deeply seated, 
inherent principles, by which he is impelled to development; 

5 



66 



these it is necessary to examine in their relation to the 
common law, in its further consideration : 

1. Preservation, 

2. Propagation, and 

3. Perpetuation. 

These principles are not to be regarded as sins, nor their 
development as transgressions; for, without them, man would 
be incapacitated for the position he occupies in the natural 
and moral world. 

PRESERVATION. 

By the first of these he is admonished to care for his 
life, and to guard, nourish, and protect it from injury, as- 
sault, and the petty annoyances to which it is subject. 
And as the necessity of food in suitable proportions, and of 
proper quantity and kind, and of clothing adapted to sum- 
mer and winter, and of suitable shelter to guard against 
the inclemency of the weather, become apparent, he is im- 
pelled to necessary exertion to procure them, and so each 
individual of the human family ; and in the strife and ex- 
citement, and in the collision of interests and of action 
and reaction, the principle of common law is continually 
evolved, and settled results obtained, which serve as after- 
guides in the active business of life, and, when adjudicated, 
are regarded as precedents. This principle of preserva- 
tion compels the mother to nourish, protect, and defend 
her helpless offspring to the sacrifice of personal comfort 
and of life ; and more athletic man to put forth all his 
power and skill to guard and protect both. It is this prin- 
ciple, in its more extended development, that impels a na- 
tion to rise as a single man against a common enemy. By 
this principle men and nations are individualized ; and in 
self-defense, each individual, of himself, evolves the common 
law of common right, which, by this action and reaction of 
contending elements, results in a general compromise of all 
concerned, and is termed common usage, and is, in one 



67 



sense, common law, for the principle established results 
therefrom. 

The individuals or nations defective in this principle, or, 
who are too conciliating, indolent, or vicious for its devel- 
opment, degrade their manhood, and are entitled to the 
care of masters to direct and constrain them ; and such 
they are sure to find, to whom they may bow submissively, 
without questioning their arrogant claims of succession 
and presumptuous dictation, and without the exercise of 
that reason which elevates above the . lower animals, and 
without investigating the grounds upon which this assumed 
superiority is presumed to stand. 

PROPAGATION. 

The second of these principles is that by which the sexes 
are impelled to each other, until so united in the bonds of 
affection and 'esteem, that each becomes the other's self 
and family relations are established, and followed by that 
of parents and children. That life, originating with God, 
by virtue of which he is our Father, is thus successively car- 
ried forward from the most primitive predecessor of father, 
to son, and tending onward through countless generations, 
each parent in time forming that link in life by which the 
past is connected with the present, and tending still on- 
ward to that same Father in heaven with whom life com- 
menced. 

To the questions whence are we? what are we? and 
whither tending ? it is answered : We are from eternity, 
and by descent the sons and daughters of the living God, 
and tend to that eternity which was, and is, and ever shall 
be ; that our genealogy is of higher antiquity than that of 
any earthly potentate, lawgiver, or church dignitary ; and 
that, however bright any one of the links in the chain of 
genealogy, extending from the past to the present, may ap- 
pear, it was not at it that life commenced, nor is it expe- 
dient that at it, or any of them, inquiry into the past should 



68 



be arrested, and back to the source and origin of all things, 
which is God. 

VIRTUOUS LOVE. 

The chaste maiden, whose cheeks are mantled with 
blushes at the name of the youth whose affection she pos- 
sesses, has no consciousness of shame, but a sense of re- 
sponsibility and delicate self-respect, that admonishes her 
cautiously to guard her treasure against prying vulgarity 
and intruding lasciviousness. And the youth of virtuous 
integrity, to whom, in return for his affections, is imparted 
by the female of his choice her virgin love, regards it as a 
treasure of too sacred a character for idle speculation and 
vulgar gossip, and he, too, veils it from the gaze of the in- 
truder. Such is virtuous love. And the union of the 
sexes, the source and origin whence emanate family rela- 
tions and endearments, and that individual life, which, in 
the aggregate, constitutes society on earth, and fills the 
boundless regions of eternity with inhabitants. To pro- 
tect and guard the helpless individual on his entrance into 
time, and to educate and qualify him for the responsibili- 
ties incurred, and to fit him for his immortal career, the 
marriage tie exists ; an offense against which is violence to 
the source and origin of human existence, and is destruc- 
tive of the race, and is visited on the individual violator, 
the family, or the government who countenance it, with a 
terrible recompense of reward. A community of such can 
not, consistently with the laws of their being, exist on the 
earth ; and they are, for their transgressions, subject to se- 
vere mental and bodily suffering, and without reformation 
ultimately to that fearful disease by which whole communi- 
ties perish. 

SEXES DEPENDENT ON EACH OTHER. 

The sexes mutually depend on each other, and are 
mutually dependent ; the one for the impulsive vitality 
and life-giving energy which the virtuous female imparts, 
without which society would degenerate into listless 



69 



inactivity ; and the other, for tbe strength and cooler 
judgment of athletic man, without which there would be 
an inefficiency in execution, and a failure in results, for 
want of the necessary direction which deliberate reflection 
enables him to supply. Together they owe duty and alle- 
giance to the community, and are not at liberty, for any 
cause except incapacity (in which case they are entitled to 
masters), to withdraw from the active, mental, and phys- 
ical duties of life, to be supported by others, and to 
subsist on their labors. Such devices blunt the moral 
sense, and lead to the greater enormity of organizations 
based upon the assumption that there is virtue in suppress- 
ing natural instincts, and treating as sinful those kind 
sympathies of the heart which the sexes mutually inspire 
in each other, and tend to the erection of pauper institu- 
tions for the encouragement of celibacy, in which the 
males are deprived of the civilizing influence of the fe- 
males, and the latter of the essentials which the male 
character supplies. 

Man may, without transgression, love the virtuous female 
with all the intensity of his being, and it will but purify 
and elevate his character, for it thinketh no evil ; and such 
love may be reciprocated in all purity. But whosoever 
looketh on a woman to lust after her, hath already com- 
mitted adultery with her in his heart. It is out of the 
, heart that proceedeth evil thoughts, lusts, lasciviousness, 
pride, blasphemy, and foolishness, and these are the pecul- 
iarities of the sensualist, and by him they are secretly 
cherished with their attendant immoralities. Such is the 
character of the woman subtle of heart, whose feet take 
hold on hell ; and such the character of the man void of 
understanding, who is led captive at her will. They may 
be detected by their rude inquisitiveness into what pertains 
to the affections of the heart, and by the idle and lascivi- 
ous conversation which such t discoveries elicit, assuming 
all the while a high moral tone, and a ready reproof of the 



70 



immoralities which they are secretly indulging. Such 
may cherish the idea that it is necessary to separate the 
sexes ; to cage the females, and to shut up the males, to 
restrain their propensities and correct their manners. 
And they should be permitted the restraints they covet, 
but not as patterns of virtue and benevolence, nor as ob- 
jects of piety suited to guide and instruct others, but as 
calculated for those institutions which government supply, 
for the security and correction of the ignorant, the idle, 
and the vicious ; and regarded as officious meddlers and 
pretenders, and not as philanthropists and benefactors of 
mankind. 

Morally speaking, 

" Man tarnishes his name, 
And brightens it again ; 
But woman, if she chance to swerve 
From the strictest rules of virtue, 
Ruin ensues, reproach and endless shame, 
And one false step forever tarnishes her name ; 
In vain with tears the loss she may deplore, 
In vain look back to what she was before, 
She sets like stars that fall to rise no more." 

The fine gold has become dim, and the most fine gold 
changed, when we can no longer say of her, 

" There is a sweetness in the female mind, 
Which in a man's we can not hope to find ; 
That by a secret, but a powerful art, 
Winds up the springs of life, and doth impart 
Fresh vital heat to the transported heart." 

Woman is powerful in affection, legitimately exercised, 
and man in judgment, rightly directed ; but either, with 
the characteristics of the other, is an offense, and the mas- 
culine woman and the effeminate man are alike abhorrent. 
A woman may not wear that which pertaineth to a man, 
nor a man put on a woman's garment, and be blameless. 
They were created the one for the other, and the pecul- 
iarities of each are to be preserved and legitimately devel- 



71 



oped for the happiness of each, and the well-being of 
society.* 

PERPETUATION. 

The third and last of the principles referred to, tends 
to the acquisition and preservation of property. Animals, 
too, hoard for future use ; and the squirrel, after appeasing 
his hunger from the nuts he has gathered, instinctively 
hides the residue in the earth, to serve for another repast, 
and thus plants the future forest ; and when the beech, 
the hickory, and the chestnut appear, the fruit of which is 
to feed successive animals that are to follow, and aid the 
necessities of man, the curious inquirer wonders how, or 
by whom, the seed was deposited in the ground previously 
occupied by other and different species of trees. 

Man instinctively, as well as by forecast, provides for 
the perpetuation of his race when he clears the forest, 
subdues the' soil, plants the orchard, the vine, and the 
olive. When he founds cities, builds docks, levels hills, 
grades streets, and builds aqueducts and canals to facili- 
tate trade and commerce, and erects churches and other 
costly buildings, these are not for the present only, but for 
future generations. The philanthropist lives in the future, 
and, like Joseph in Egypt, is ever in advance of the present 
generation ; and the sensualist aids in his benevolent 
plans, without being aware that he is impelled thereto by 
a deep-seated instinct to provide for the future. When 
he is paid a dollar a day, for the labor he has performed 
on a canal or railway, or in the erection of a building, he 
sees in it nothing beyond recompense for a day's work ; 
still he would not have performed the labor unless he had 
been conscious of a use that was to result therefrom, be- 
yond and in addition to the payment that had been 
awarded him. This principle, like many others upon 



* The articles C and D in the Appendix — the one by a gentleman, and the 
other by a lady— corroborates what precedes. 



\ 



72 

which men continually act, and by which they are im- 
pelled, but which they do not investigate and on which 
they do not reason, will be found one of the links by 
which the past is connected with the present, and the 
present with the future ; and that its tendency is to 
perpetuate the race, by providing in advance for its in- 
crease and its convenience. Take, for instance, any one 
that labors for a dollar a day, and pay him a quarter 
more for the less laborious task of turning a grindstone 
that performs no work, and he will not continue the occu- 
pation for more than a day or two before he will rebel, 
and if urged to its continuance, will probably pronounce 
an anathema on the work and his employer. He sees no 
practical utility in the employment, and thus violates an 
innate principle of his nature, and this resists without his 
knowing why. The same labor, or a greater amount, will 
be cheerfully expended in turning a stone to sharpen an 
axe, or a scythe, or any other instrument, and the laborer 
will work as long as the innate principle of perpetuation 
is gratified. He will carry bricks to the top of a five- 
story building for its completion, but will not for the same 
amount of compensation carry them from one side of the 
street to the other and there pile them up, and then take 
them down and carry them back, and so alternately, al- 
though requiring but half the amount of physical exertion. 
Such labor might be continued for a few days by a man 
in great necessity, but, in the end, he too would rebel. 

EXPONENTS OF THE LAW OF SOCIETY. 

The principle of perpetuation is developed not only in 
the accumulation of property, but by such men as Wash- 
ington, Franklin, and Hamilton, in their benevolent efforts 
to benefit the race ; and by the originating of such works 
as the Great Western Canal, the Croton Aqueduct, and 
the line of railways extending throughout the country, 
and in the erection of such buildings as the City Hall, the 



73 



New York Hospital and others. It is a vital principle, 
by which the individual is connected with the community, 
and the community with him, rendering each mutually de- 
pendent, and all tending to the gratification of the princi- 
ple of perpetuation, for the benefit of generations that are 
to follow. This principal, with preservation and propa- 
gation, is included within the common law of common 
right, that controls and governs the moral world. Its 
legitimate expounders are the statesmen and the judges.. 

* LAW OF GOD. 

In addition to the natural or physical, and the moral or 
social, man finds himself subject to an intellectual or men- 
tal law, which, like the two former, is hidden and invisi- 
ble, but exacting, powerful, and retributive. This is the 
law that governs the mind, and is developed with individ- 
ual thought for the government and direction thereof, in 
accordance with its own unerring and undeviating prin- 
ciples ; and if violated, the penalty of transgression is vis- 
ited with unerring certainty upon the transgressor, to 
whom alone is the severity known, because, like the trans- 
gression, it is mental. What is known of this law, in its 
operations, is, as in those previously referred to, experi- 
mentally obtained by each individual for himself, and this 
knowledge constitutes true faith. Under the first of the 
laws referred to, faith is natural, under the second, moral, 
and under that now under consideration, it is mental or 
spiritual, and in each instance implies a perception of the 
# particular law, a knowledge of its operation, and the cer- 
tainty of results that follow in accordance therewith. The 
farmer, when he commits the seed to the ground, and waits 
the coining harvest, illustrates natural faith ; and so does 
the woman, when she hides the leaven in the kneaded 
dough, and waits the lightened loaf for the oven. A sur- 
vey of the Great Western Canal, and the scientific calcu- 
lations based thereon, demonstrated to a certainty, that 



74 



all natural impediments could be overcome in its construc- 
tion, and is a further illustration of natural faith. These 
results placed before the people of the State, together with 
the estimate of expense, rendered it evident that certain 
legislative enactments would insure its construction : this 
illustrates moral or political faith. 

Spiritual faith is illustrated in the case of the woman, 
who, in the crowd, drew near, and touched the hem of the 
garment of the Lord. Hence, the approving commenda- 
tion, " thy faith hath made thee whole ; go in peace." 
Here was nothing outwardly perceptible, but a result as 
sure as when the conductor comes in contact with the 
charged jar. Jesus said, "somebody touched me, for I 
perceive that virtue has gone out of me f and the woman 
felt in herself that she was healed of her disease. Spirit- 
ual faith is further illustrated in the case of the centurion, 
who said u speak the word only, and my servant shall be 
healed." This is instanced as extraordinary faith, such as 
had not been found — no, not in Israel ; and his servant 
was healed in accordance with the word spoken, for this 
word was the same that created the world. It is of spir- 
itual faith more particularly, that it is said, that it is com- 
petent to remove mountains. Belief, in its ordinary ac- 
ceptation, is too feeble an expression to convey to the 
mind what the term faith implies ; it is both a substance 
and an evidence ; the substance of things hoped for, and 
evidence of things not seen ; which can not be said of 
mere natural belief, for this is often erroneous, and, when 
acted on, leads to fatal results. Abraham had regard to 
the supernatural developments within his own bosom, and' 
because he gave credence thereto, it was said he believed 
God ; and it was counted to him for righteousness. Such 
faith is counter-distinctive to that of a mere sensual and 
worldly character, and those possessed of it are the only 
ones that are counted for the seed.* This is the faith to 



* Romans, ix., 8. 



75 



which Paul refers when he says, Whatsoever is not of 
faith is sin. 

MORE GENERAL VIEW. 

To be more general : judging the law, here referred to, 
from the record of its operation, it is that hidden and un- 
seen principle by which creation was brought into exist- 
ence, and by which it is sustained and continued in being, 
and in its direct operation controls the minds of men, and 
its negative constitutes the natural and the common law ; 
that its direct violation brings on what is termed com- 
punctions of conscience ; that it is the violation of this law 
that enervates, enfeebles, and prostrates the mind ; that it 
is the violation of this law that causes such acute agony 
in the minds of men — agony more severe than any thing 
natural is competent to inflict ; that it is the violation of 
this law that- drives men to despair ; that it is the viola- 
tion of this law that begets superstition, impertinence, and 
dictation, and the whole catalogue of evils that a rebel- 
lious heart discloses. This law in its operation, is the 
brightness of the everlasting light, and the unspotted mir- 
ror of the power of God, and a pure influence proceeding 
forth from the presence of the Almighty. The record of 
its operations is contained in the Scriptures, in the delin- 
eation of the several characters and events therein record- 
ed. This record is God's law in its outward or negative 
form, adapted to man's natural comprehension, and may 
be perverted and 'tortured into meanings it was never in- 
tended to convey, to suit individual views ; but God is the 
same, yesterday, to-day, and forever, without change, or 
the least shadow of variableness. Thus, his law in its di- 
rect operation is one thing, and the record thereof (to 
which the same name is applied) is, in one sense, another. 
His law, in its direct operation, is positive, and not just what 
men choose to make it ; and its violation constitutes sin, in 
the highest sense, and is followed by its appropaate pun- 



76 



isliment. It operates on the mind, and it is the mind that 
suffers the penalty. It was by the direct operation of this 
law that the different races of animals upon the earth 
were brought into existence ; and it is by the operation of 
this law that the several classes are separate, and by their 
own natural instinct avoid that connection by which any 
class would lose its identity. The habits and propensities 
of the different races are peculiar to themselves, and are 
so by positive operation of the law of God. 

It is not to be presumed that their happiness would be 
promoted by compelling them to promiscuously herd to- 
gether, or that man could by his wisdom change their na- 
ture and habits. The same law that brought them into 
being, brought into being the different races of men, in- 
cluding the white, the florid, and the tawny, for purposes 
known to himself, and to controvert his purpose in rela- 
tion thereto, not only violates the law of God, in its high- 
est sense, but of society and of nature. It is to sin against 
them all. 

THE AFRICAN AND THE INDIAN. 

The question has been asked, Why should the poor Afri- 
can remain in a state of servitude, when he has been guilty 
of no crime ? It may be answered by proposing another : 
Why was the poor African, made with a black skin and 
curly hair, and placed in the interior of Africa, where he 
was the same degraded being he now is before the United 
States, as a nation, were born ; and who placed him there? 
And the further query — if worse off in his own country 
than in a state of slavery out of it, who is to blame for 
that ? And why has England and France and other na- 
tions advanced in civilization and refinement, while the 
negroes remain in Africa, where they have been for ages ? 
There are no grounds for the assumption that the negro is 
guilty of no crime ■ * but on the contrary, that he violates 



See Appendix F. 



77 



the law of nature, of society, and of God, which degrades 
him ; and the same may be said of the Indian * This 
renders them the idle, ignorant, and vicious beings they 
are found. Nor can it be assumed that the character of 
the whites are elevated by the presence of blacks among 
them ; but, on the contrary, that the degradation is to the 
former,t and the elevation to the latter ; and that, for the 
whites, the institution of slavery is a misfortune, if not for 
both. The Indian despises that regular and systematic 
labor essential to subdue his natural propensitie , and 
necessarily perishes, as the ignorant, the idle, and the 
vicious, without reformation, necessarily must, everywhere. 

RECAPITULATION'. 

To recapitulate : there is a sin against God, against soci- 
ety, and against nature ; and when it is said that sin is a 
violation of the law, it is to be understood as the violation 
of the particular law having cognizance of the act. To 
violate the law of nature, would be to controvert her in 
her operations ; in accordance with her law fire burns, and 
the man who presumes to tamper with this law may put 
his finger in it, and the penalty will immediately follow, 
and this, too, without appealing to any higher tribunal. 
It is in accordance with her laws that all bodies are at- 
tracted to the earth, and the man who tampers with this 
law by throwing himself from a precipice will find the pen- 
alty to follow by a broken limb, or the sacrifice of his life. 

WILL OF THE PEOPLE. 

In republics, the will of the people constitutes the law 
of the land, and those selected to legislate are expected to 

* See Appendix G. 

f Speaking of whites, the Rev. John Newton says, " I have known of sev- 
eral, who, settling in Africa after the age of thirty or forty, have at that time of 
life been gradually assimilated to the tempers, customs, and ceremonies of the 
natives. 



78 



give a record thereof, which is called " the law" and a vio- 
lation of it is followed by penalty, inflicted by officers ap- 
pointed for the purpose. Legislators sometimes fail to 
give a transcript of the people's will ; such records, al- 
though termed laws, can not be enforced, and become a 
dead letter, and are so called. In other instances, indi- 
viduals have dared to violate the public will, and attempt- 
ed to shield their acts behind the letter of the law ; this 
violation is not, however, sanctioned, and in aggrava- 
ted cases the people arise, as one man, and redress their 
wrongs by inflicting summary justice on the offender, with- 
out resort to courts or officers. The common law has 
been disregarded, and the people under it claim to be 
righted, and are, sometimes, by acts which appear to be 
violent. 

WILL OF GOD AND EXPONENTS OF HIS LAW. 

The will of God is the law of the universe, as that of the 
people is the law of the land, and man transgresses when- 
ever his will is in opposition to that of his Maker. It is 
in opposition whenever he refuses to hear this fundamental 
truth, that the Lord our God is one Lord, and to love this 
one Lord with all the heart, and with all the soul, and with 
all the mind, and with all the strength, for this is the first 
and great commandment. It is in opposition whenever he 
refuses the good and accepts the evil ; it is in opposition 
when he disregards the admonitions of an enlightened con- 
science, and thus resists the truth. God speaketh once, 
yea, twice, yet man perceiveth it not, in a dream, in a vis- 
ion of the night, when deep sleep falleth upon man, in 
slumbers upon the bed. Then he openeth the ears of men, 
and sealeth their instruction, that he might withdraw man 
from his purpose, and hide pride from him. The law of 
God is here spoken of in its highest sense. Its legitimate 
expounders are the prophets and divines. 



79 



NATURAL, SOCIAL, AND MORAL RELATIONS. 

Man is not only aware of his natural, social, and moral 
relations, and of the laws that govern and control these 
particulars ; but their existence suggests to him that there 
is a great first cause. Conscious of visible being, he, on 
the principle of analogy, reasons, that there must be also 
an invisible existence, from which mental things proceed ; 
that the second is but the manifestation of the first, or the 
clothing of the invisible with the visible, and these conclu- 
sions are sustained upon the same principle, that the exist- 
ence of height establishes that of depth, light of darkness, 
heat of cold, cause its effect, the positive its negative, and 
so on, throughout the whole catalogue of analogies. The 
Gentiles, who have not the law, thus reason ; and when by 
nature they do the things contained in the law, those hav- 
ing not the law are a law unto themselves, which show the 
work of the law written in their hearts ; their consciences 
also bearing them witness, and their thoughts the mean 
while accusing or else excusing one another ; and both Jew 
and Gentile, with the poet, concedes that 

All are but parts of one stupendous whole, 
Whose body nature is, and God the soul. 
That changed through all and yet in all the same, 
Great in the earth as in the ethereal frame ; 
Warms in the sun, refreshes in the breeze, 
Glows in the stars, and blossoms in the trees ; 
Lives through all life, extends through all extent. 
Spreads undivided, operates unspent ; 
Breathes in the soul, informs the mortal part, 
As full, as perfect in a hair as heart ; 
As full, as perfect in vile man that mourns, 
As in the rapt seraph that adorns and burns ; 
To him no high, no low, no great nor small, 
He fills, he bounds, connects, and equals all. 

THE INVISIBLE AND THE VISIBLE. 

When the invisible puts on its earthly or natural cover- 
ing, it then first exists in the natural world ; thus things 



80 



exist in essence in eternity, and in substance in time ; and 
so it is, that tw*o become one. Without the essence there is 
no existence ; and without the outward or natural covering, 
no perception thereof in the natural world. The outward 
or natural substance is temporal, while the essence is for- 
ever. In one sense it may be said, that to see the uni- 
verse is to see the Great Spirit ; and the materialist rea- 
sons, because of this, that there is no God but nature. Such 
are blear-eyed or spiritually blind. None can doubt the 
existence of the earth and its developments, and the pres- 
ence of men and animals upon it ; nor can it be doubted 
that for the human race there is no entrance into time but 
by birth, nor exit from it into eternity but by death. 

BELIEF OF ALL NATIONS IN A SPIRIT. 

All nations, whether civilized or barbarous, unite in the 
belief that there is a spirit which is ever present and invis- 
ible, which mysteriously impresses the minds of men for 
good, and admonishes them for evil. By savage nations 
this mysterious influence is termed the Great Spirit ; by the 
Hebrews, Jehovah ; by the Gentiles, the Unknown God ; 
and by Christians is recognized as the Father of the uni- 
verse, and all things in it. It is of this invisible source 
that conscience testifies, and the mental perception of 
which renders children restless and men nervous, and from 
which the enlightened come to the knowledge that Jesus is 
the Christ, the Son of the living God ; and this knowledge 
entitles them, like Peter, to the approving commendation. 
" Blessed art thou, for flesh and blood hath not revealed it 
unto thee, but my Father which is in Heaven." 

THE ROCK ON WHICH THE CHURCH IS BUILT. 

This vital truth, thus received, understood, and acknowl- 
edged, constitutes " the rock" on which " the Church" is 
built, and against which the gates of hell never have and 
never can prevail ; and each individual member, who, like 
Peter, experimentally comes to this knowledge, like him 



81 



constitutes " a stone' 1 in the building of which this truth is 
the foundation, and are built up together into " a spiritual 
house 11 holy and acceptable to God. 

MAN. A NATURAL, SOCIAL, AND MENTAL BEING. 

Man being constituted a natural, social, and mental be- 
ing, with faculties adapted to each of these conditions, suf- 
fered himself to be so far controlled by outward or sensual 
things, as to obscure that innate perception of his Maker 
peculiar to primitive ages, and designated "communion 
with God/ 7 and " the word 11 thus ceased to be recognized ; 
and man became spiritually dead, and is aptly described 
by Ezekiel, in the vision of the valley of dry bones. " And 
lo, there were very many." 

MAN, SENSUAL IN ALL THE IMAGINATIONS OF HIS HEART. 

As man's direct communication with his Maker term- 
inated, he sought the gratification of his veneration in visi- 
ble objects, and in the w r orks of his hands, and became a 
worshiper of beasts and of birds, and of stocks and stones, 
and sensual in all the imaginations of his heart. He de- 
stroyed himself, by closing the primitive avenues of spiritual 
communication with his Maker, and thus rendered outward 
and visible forms of communication and worship essential 
to the knowledge of a true God, and a written word was 
the result, with outward forms and ceremonies, and in the 
fullness of time, a visible manifestation of the Father of all 
things followed, in accordance with the strictest rules of 
order ; for the seed of the woman was quickened into life 
by Almighty energy, and God, in the order of the succes- 
sion of his creatures, was, like man, born into the world, 
and called Jesus, as before named of the angel, when the 
event was predicted to Mary. He passed through the 
stages of infancy to manhood, was in the world that was 
made by him, and the world knew him not, but as many as 
received him, to them gave he power to become the sons of 
God, even to those who believe on his name. This is the 



82 



true God, that should come into the world, and eternal 
life, and at the same time that he is bone of our bone, and 
flesh of our flesh, is the mighty God, the everlasting Father, 
and the Prince of Peace, of whom it can in truth be said, 
that he and the Father are one, and that whosoever seeth 
him, seeth the Father. 

This is he who has continued audibly to preach wherever 
the declaration is read, from the period of its first utterance 
until now, " Come unto me, all ye that labor and are heavy 
laden, and I will give you rest : take my yoke upon you, 
and learn of me ; for I am meek and lowly of heart, and ye 
shall find rest to your souls, for my yoke is easy, and my 
burden is light f and again, " I am the door, the way, the 
truth, and the life and still again, " Strive to enter in 
at the strait gate, for strait is the gate and narrow is 
the way that leadeth unto life, and few there be that find 
it ; because broad is the way and wide is the gate that 
leadeth unto destruction, and many there be that go in 
thereat." 

This is he of whom Moses wrote, saying, " A prophet 
shall the Lord your God raise up unto you, like unto me ; 
him shall ye hear in all things and of whom Philip said, 
" We have found him, of whom Moses in the law and the 
prophets did write, Jesus of Nazareth, the son of Joseph. 7 ' 

CHRISTIANS. 

Christians recognize their natural, political, and mental 
relations, and the duties which they respectively impose, 
and their obligations to discharge them ; but, as disciples, 
they call no man father upon the earth, for One is their 
Father, which is in Heaven. Neither are they called mas- 
ters, for One is their Master, even Christ ; and all they are 
brethren. This order is reversed by the Gentiles, for their 
kings exercise lordships over them, and they that exercise 
authority upon them are called benefactors. Their char- 
acters are thus respectively indicated, and by their works 
ye shall know them. 



ELECTION AND PREDESTINATION 
CONSIDERED. 



Yet, I have loved Jacob, and hated Esau,— Malachi, i., 2, 3 



It is said Abraham had two sons : one by a bondmaid, 
and the other by a free woman, which things are an alle- 
gory ; " for this Hagar is Mount Sinai, in Arabia, and an- 
swereth to Jerusalem, that now is, and is in bondage with 
her children ; but Jerusalem which is above is free, which 
is the mother of us all." From hence is the son of the free 
woman, which is by promise. 

It is also written that Isaac had two sons by Rebecca, 
and that the elder should serve the younger, which things 
are in like manner an allegory ; for Esau is Edom, or they 
who live according to the flesh ; but Jacob is the Election, 
or they who live according to the spirit. God chose, or 
elected, those who are spiritual, wherefore all are command- 
ed to strive to make their calling and election sure ; not 
that any are from all eternity cursed or damned, but as 
found in Esau, or the flesh, or in Jacob, or the spirit, are 
punished or rewarded. Israel hath not obtained that 
which he sought after, but the election hath obtained it, 
and the rest are blinded. God hath, to those who are after 
the flesh, given the spirit of slumber ; eyes that they should 
not see, and ears that they should not hear, until this day. 

It is also written that that which is first is natural ; 
afterward, that which is spiritual. This is true in its par- 
ticular, as well as in its general, application ; for as the 
natural birth first introduces into the natural world, and 
to natural things, or into Esau, so the spiritual birth intro- 



84 



duces into the spiritual world, and to spiritual tilings, or 
into Jacob. Thus, when born into, or of, the spirit, which 
is after Esau, or the flesh, the elder serves the younger ; 
for then the flesh is in subjection to the spirit, as before 
the spirit was in subjection to natural things. These things 
are true in their general application to the world at large ; 
for so long as natural things prevail, the world is in Esau ; 
but when all creation is renovated by the outpouring of 
the Holy Ghost, which the millenium glory introduces, then, 
being in subjection to the spirit, it will be in Jacob ; and 
when this is consummated, there will be brought to pass ■ 
this saying, the elder shall serve the younger. All God's 
elect are predestinated to be conformed to the image of his 
Son. 

From the history of the two sons of Isaac we learn that 
Esau remained with his father, in the enjoyment of his 
worldly substance ; that he took two wives of the daughters 
of Canaan, which was a great grief to Isaac and Eebecca ; 
and that he also took a wife of the daughters of Ishmael ; that 
Jacob fled from before him, possessed of the birth-right and 
the blessing only — thus early signifying that the things of 
God are not the things of this world, and that the kingdom 
of heaven consists, not in meats and drinks, but in right- 
eousness, and peace, and joy in the Holy Ghost. God ear- 
ly manifested himself to Jacob, and declared himself the 
Lord God of Abraham, his father, and the God of Isaac, 
and renewed the promise in him, that had been made to 
Abraham and Isaac, that in him and his seed should all the 
families of the earth be blessed. 

The apostle John addresses one of his epistles to the 
elect lady and her children ; and he after, when* in spirit, 
saw a woman, clothed with the sun, and the moon under 
her feet, and crowned with a crown of twelve stars. It is 
not possible for those who are after the flesh to discover 
any form or comeliness in what is thus described, because 
it is spiritually discerned, and can not, consequently, be 



85 

apprehended by natural perception, any more than the spirit 
of a man can be discerned by natural vision. It is the elec- 
tion who are privileged to understand these things. Being 
spiritual, they understand spiritual things, or that of which 
they constitute a part. They have an altar, whereoff they 
have no right to eat who serve the tabernacle, or the flesh. 
It is the election who enter into the temple, and the inner 
court, and to the altar, which the apostle was commanded 
to arise and measure ; while the outer court was left out, 
together with the holy city, to be trodden down by those 
who are after the flesh, until the times of the Gentiles are 
fulfilled, or forty and two months are accomplished. 

All nominal Christians may be regarded as in Jerusa- 
lem, but with a natural understanding only of the great 
truths which Christianity inculcates, must be numbered 
with those who are after the flesh, or Esau, as counter-dis- 
tinctive to the election, or Jacob, and engaged in treading 
the holy city under foot. Herein are the Gentiles, and the 
robbers of God's people, or the election, which Daniel fore- 
saw would exalt themselves, to establish the vision. 

God's portion is his people, and Jacob is the lot of his 
inheritance ; but the mountains of Esau shall be a desolate 
wilderness, for the house of Jacob shall be for a fire, and 
the house of Joseph for a flame, and the house of Esau for 
stubble, and they shall kindle in them, and devour them, 
and there shall not be any remaining of the house of Esau, 
for the Lord hath spoken it. 

GodJias ever had a people, in every age and period of 
the worH. Before the flood they were termed the sons of 
God, and the sons of men. Abel and Seth were of the for- 
mer, and Cain of the latter. Since the flood, they are in 
like manner denominated the sons of God and the sons of 
men ; those of Peleg are of the former, and those of Joktan 
of the latter. They are also denominated those who are 
after the flesh, and those who are by promise ; those of 
Ishmael are of the former, those of Isaac of the latter. 



86 

They are also called those which are loved, and those 
which are hated ; Jacob is of the former, and Esau of the 
latter. They are also denominated the quick and the dead 5 
all the election are of the former, and all who are after the 
flesh are of the latter. They are also called the seed of the 
serpent, and the seed of the woman ; those who are natural 
and sensual are the former, those who are born from above 
are the latter. The sensual and natural are in the love of 
self, of the world, and of dominion, as counter-distinctive 
to those denominated the seed of the woman, who are in 
the love of God, their neighbor, and of service for neces- 
sary uses. These are the characteristics by which the two 
classes are ever identified. The earthly life is that into 
which man fully entered when he suffered self-love so far 
to prevail over the love of God, as to destroy that nice 
equilibrium of the mind which had by infinite goodness 
been so equitably arranged and balanced as to enable man 
to rule the lower creation, over which he was constituted 
head, or, by uniting therewith, and suffering the life which 
is natural to preponderate, to lose his life in God, and sink 
to the serpentile or earthly level. The life from above is 
that vitality which was by God himself implanted, when 
he breathed into man the breath of life, and constituted 
him a living soul. It was that emanation of and from God, 
implanted in man, that enabled him to hold communion 
with his Maker, as like communicates with, and is attracted 
by, and tends to, like. That which is of the earth is at- 
tracted by, and tends to, its centre, which is earth ; that 
which is of God is attracted by, and tends to, its cen- 
tre, which is God. This emanation from God is the life 
of the spirit, as the blood is that of the body : thus man's 
connection with both heaven and earth, and the knowledge 
of good, and the knowledge of evil ; and thus the contest 
in the breast of every individual, between the seed of the 
woman and the seed of the serpent ; and thus the constant 
appeal of the understanding to the will, to decide the con- 



87 



troversy — for herein is the balancing power that consti- 
tutes man a free agent — for into whichsoever scale the will 
is directed, that preponderates. Thus, while the seed of 
the serpent tends to sink man in degradation and death, 
so the seed of the woman strives to raise him from that 
state of degradation and death, in which the fall placed 
him, and to thus constitute him a son of God. 

That the seed of the woman was not entirely eradicated 
from the breast of man by the fall, is indicated by the fact 
that, after driven from Eden to earth, he was competent to 
hold communion with his Maker — that emanation of God 
enabled him to hold communion with him, who is a spirit, 
and who can only be. approached in spirit, and whose direct 
communications are in no other way. This seed, in Abel, 
overcame and subdued that which he had derived from our 
common parent, and thus rendered him particularly the 
favorite of heaven; while in Cain, the seed which he had 
inherited overcame and subdued that of the woman, which 
emanated from God himself. That seed, which is at enmity 
with every thing which is lovely, and of good report, fully 
manifested its malignity by the destruction of that body, 
through and by which this seed of the woman visibly man- 
ifested itself, as it did after, more conspicuously, in the 
person of Jesus Christ, who suffered the still more cruel 
death of the cross ; for this seed of the woman ever re- 
proves the groveling nature and disposition of those who 
are after the flesh. 

The malignant manifestation of the seed of the serpent 
in the person of Cain caused him to be cursed from the 
earth, which had opened her mouth to receive his brother's 
blood from his hands ; and he was driven out from the face 
of the earth, and from God's face was he hid. In him there 
is reason to conclude the seed of the woman became extinct ; 
and by the sons of God (those who still possessed the seed 
of the woman), uniting with the daughters of men (those 
of Cain), there is reason to suppose when God uttered the 



* 



88 

declaration, my spirit shall not always strive with man, 
for that he also is flesh, the seed of the woman had become 
nearly extinct on the earth. Eight persons, it is recorded, 
were saved when the flood was poured out on the ungodly. 
In the days of Joktan and Peleg, there is reason to conclude 
the seed of the serpent had so far prevailed over that of 
the woman, as to cause a division of the sons of God from 
the sons of men ; for in their days, it is recorded, the earth 
was divided. From this, and other concurrent testimony, 
it is apparent that the seed of the woman has at no time 
been entirely extinct in the earth. 

In Job, the seed of the woman was particularly apparent, 
whose descent is not reckoned from Abraham, but from 
Uz, or Huz, who is of Aran, the fifth son of Shem, as indi- 
cated by the declaration that he is of the land of Uz. The 
first-born of Nabor, Abraham's brother, is called Uz, thus 
implying the same ancestry. And it is worthy of remark, 
that one of Paul's epistles is addressed to the Hebrews, 
who take their name from Heber, or Eber, the father of 
Joktan and Peleg, from whom is Terah, the father of Abra- 
ham, Nabor. and Haran, from the first of whom are the 
Jews, from the second the Syrians, and, by inference, those 
of the East ; whence came, also, the wise men, to worship 
him who was born King of the Jews, when they saw his 
star.* From the third came Lot, and through him the 
Moabites and the Amorites. 

Of Melchisedek the most honorable mention is made, for 
he is not only declared a king, and a priest of the most 
high God, and greater than Abraham, but like unto the 
Son of God, abideth a priest continually, thus implying 
that he was in the exercise of his kingly prerogatives at 
the time the promises were made to Abraham ; " that in 
him and his seed all the families of the earth should be 
blessed, and that there was a portion in whom the seed of 



* Excepting Islimael and Isaac, Abraham's sons were sent away easUvaid 
into the east country.— Gen., xv., 6. * 



89 



the woman had prevailed over that of the serpent, and 
who were consequently living under the immediate light 
and life imparted direct from heaven, and were consequent- 
ly kings and priests, without father, and without mother, 
and without descent, which is in like manner the peculiar- 
ity of that kingdom, of which Christ is head priest and 
king, and into which whosoever is born is thus introduced, 
into a kingdom that has no end ; for this birth, which is 
from above, introduces into the heavenly Jerusalem, and 
to an innumerable company of angels, and to the spirits of 
just men made perfect, as a natural birth does into the 
natural world and to natural things. Thus, experiment- 
ally and understandingly, they who are born from above 
know Jesus is the Christ, not because they have been told 
so, but because they have a perception of the truth, each 
one for himself. Abraham paid tithes of all to Melehise- 
dek when he brought forth bread and wine on his return 
from the slaughter of the kings. He was King of Salem, 
as the account indicates, in the land of Canaan, situate be- 
tween Dan, where the battle was fought, and Sodom, near 
the borders of the Salt Sea, to which Abraham was return- 
ing. This celebrated capital of Palestine appears to have 
the three distinctive names of Salem, Jebus, and Jerusa- 
lem. A little southwest of the city is the valley of Shavah, 
which is the kings' dale, where Melchisedek met Abraham, 
indicating this city as the royal residence of this king, as 
it was after of the Canaanites, who called it Jebus, and of 
the Shemites, who called it Jerusalem, thus implying that 
it was successively the royal city of the three types of the 
human family known as Japhet, Shem, and Ham. John, 
during his ministry, was baptizing near Salim, because 
there was much water there. 

When the young man applied to Jesus Christ, when on 
earth, to interfere for him in the settlement of his worldly 
or temporal concerns, he immediately admonished him to 
beware of covetousness ! Men are commanded to seek 



I 



90 



first the kingdom of heaven and its righteousness, and, be- 
ing thus invested, all necessary temporal good must follow. 

The death of the body, to such as have attained to the full 
stature of perfect men in Christ Jesus, is but the laying 
down of that tabernacle by which they are retained to the 
earth, and by which they have a perception of time and 
space. For such to be separated from this clog, which 
binds them to the earth, is to deprive them of no part of 
their inheritance, but to usher them into the full and last- 
ing possession of a treasure which neither moth nor rust 
can corrupt, and which thieves can not break through rmd 
steal ; it is to enter into things in their essence, light, lib- 
erty, and life, and to know even as we are known. For 
such the death of the body has no terrors, nor is it, to such, 
a dread uncertainty beyond the grave, for they by death 
but enter more fully into that with which they are familiar 
and acquainted. 

Enoch and Elijah had so fully attained this heavenly 
life, as by it to be fully and entirely purged from every 
thing gross, earthly, sensual, and natural, and consequently 
loosed from every bond and attraction of and to the earth. 
When thus loosed, we find them attracted by and to that 
principle by which this change was effected, as like is at- 
tracted by, and tends to, like. The body becomes invisible 
to the natural eye, and lost to time and space, but it is not 
less a reality, or an identity, for it but puts on incorrup- 
tion, and the mortal immortality ; death is wholly swal- 
lowed up in victory, and time and space is with them no 
longer ; eternity and eternal life is with them, fully pos- 
sessed in soul, body, and spirit. 

God's merciful dealings with, and kindness to, man, is 
indicated by the promises to Abraham, and the truth ver- 
ified that he is not willing that any should perish ; thus 
even man's infirmities are conformed to, and a covenant 
entered into, and a natural ordinance (or circumcision) es- 
tablished. Four hundred and thirty years after, when, by 



91 



famine first, and heavy burdens after, inflicted by cruel 
taskmasters, and, finally, by the destruction of the male 
children of the children of Israel, and by the flesh-pots of 
Egypt, there is reason to suppose they became still more 
gross, sensual, and earthly ; their infirmities are again 
conformed to, and a written law inscribed, to which, if 
they conformed, they were promised life ; not that this 
law was competent to impart it, for had the first covenant 
been faultless, there had been no place for a second — for 
had there been a law which could have given life, verily 
righteuosness should have been by the law. 

Behold, the days come, saith the Lord, when I will make 
a new covenant with the house of Israel, and with the 
house of Jacob, not according to the covenant I made with 
their fathers, in the day I took them by the hand to lead 
them out of Egypt, because they continued not in my cov- 
enant, and I regarded them not, saith the Lord. For this 
is the covenant I will make with the house of Israel after 
those days, saith the Lord. I will put my laws in their 
minds, and write them in their hearts, and I will be to 
them a God, and they shall be to me a people, and they 
shall not teach every man his neighbor, and every man his 
brother, know the Lord, for all shall know him, from the 
least even to the greatest. This new covenant with the 
house of Israel, and the house of Jacob, and the laws put 
in the heart and mind, is that covenant and those laws 
which the Gospel ushered in ; for herein is the righteous- 
ness of God revealed, from faith to faith, as it is written, 
The just shall live by faith. 

The Scriptures, foreseeing that God would justify the hea- 
then through faith, preached before the Gospel unto Abra- 
ham ; David, who was of Abraham, and declared to be 
after God's own heart, knew and understood these laws in 
their first and primary sense, as a pre-existing and eternal 
principle, abiding in the heart, and directing and control- 
ling the mind, he thus exclaims, addressing the Lord : 



92 



Oh ! how I love th) r law, it is my meditation all the day. 
Thou, through thy commandments, hast made me wiser 
than all my enemies, for they are ever with me. I have 
more understanding than all my teachers, for thy testimo- 
nies are my meditations. I understand more than the 
ancients, because I keep thy precepts. I have refrained 
my feet from every evil way, that I might keep thy word. 
I have not departed from thy judgments, for thou hast 
taught me. How sweet are thy words unto my taste, yea, 
sweeter than the honey and the honey-comb to my mouth. 
Through thy precepts I get understanding, therefore I 
hate every false way. 

The wickedness of man, and the imaginations of the 
thoughts of his heart, being evil continually, and the seed 
of the serpent continually laboring to subdue that of the 
woman's, and from the testimony of Scripture, there is rea- 
son to infer that at the time the angel appeared to Mary 
with the salutation, Hail! thou that art highly favored, 
the Lord is with thee, blessed art thou among women, 
the seed of the woman had become nearly extinct, or was 
about to expire on the earth. The Jewish officials were 
corrupt ! and had built tradition on tradition, and super- 
stition on superstition, and spiritual wickedness had so 
possessed the high places, that He, who was most emphat- 
ically the seed of the woman, after declared that these pro- 
fessed and acknowledged guides, instructors, and teachers 
had taken away the key of knowledge ; that they would 
neither enter themselves, nor suffer those who were enter- 
ing to go in, and charged them with making void the law 
by their traditions, and with building the sepulchres of the 
prophets whom their fathers slew, and by these acts testi- 
fying that they were the sons of those who slew them ! 
These men, who had thus exalted themselves, and in their 
own estimation possessed the very gates of heaven, and 
authorized to censure, stigmatize, and condemn all who 
would not bow in submission to their dictation and con- 



93 



trol, who could with so much complacency thank the Lord 
that they were not as other men, or even as that Publican 
— a Roman official — considered themselves above all ac- 
cusation, or detection, and privileged to accuse and censure 
all who did not, and would not, unite with them in their 
unhallowed perversions, usurpations, and oppressions, un- 
til he came, who judged not according to outward appear- 
ance, but righteous judgment ; exposed their hypocrisy, 
deceit, and wickednesss,in these memorable words : Ye ser- 
pents ! ye generation of vipers ! how can ye escape the 
damnation of hell ? And again : Ye are of your father the 
devil, and his deeds ye do ! And again : Ye compass sea and 
land to make one proselyte, and when ye have made him, ye 
make him two-fold more the child of hell than yourselves. 

As the son of Mary, without other human interposition, 
our Lord may be termed the seed of the woman, for by 
her the supernatural was ultimated into visible form, and 
born into the natural world. But in the supernatural or 
primary sense is he more pre-eminently the seed of the 
woman, predestinated to bruise the serpent's head. ■ 

The seed is that which contains the germ of life ; thus, 
the seed of grain produces grain, the seed of trees produces 
trees, the seed of animals produces animals, the seed of 
man produces man, like always begetting like — the natural 
its natural, and the supernatural its supernatural. Inas- 
much as the seed contains the principle of life, which germ- 
inates, and from which the body is perfected, it is evident 
that that which is planted in the earth, and brought forth 
of the earth, is not, in consequence thereof, to be called the 
seed of the earth ; neither is that which is begat of the crea- 
ture, and brought forth of the female, to be called the seed 
of the female ; neither is that which is begat of man, and 
brought forth of his wife, to be called the seed of his wife ; 
neither because Jesus Christ was brought forth of a wo- 
man is he, in the primary or supernatural sense, the seed of 
the woman, but because he was begat of the Holy Ghost is 



94 



he most emphatically the seed of the woman and the Son 
of God, in the broadest, fullest, and most extended sense of 
the term, For the word was thus made flesh, and dwelt 
with men — the supernatural within the natural — the first 
beholding all things in the heavens, and the second survey- 
ing all things on the earth ; the supernatural or spiritual 
interpervading the natural, and by its energy subduing it 
to itself, till the twain became one new man, the elder in 
subjection to the younger, the natural to the spiritual, or 
dead in Esau, but alive in Jacob, and glorified in heaven 
forevermore. But this new man, in his glorification, 
bears rule, and to him Jacob offers gifts ; and Isaac's pro- 
phecy of Esau is thus fulfilled : " And it shall come to pass, 
when thou shalt have dominion, thou shalt break his yoke 
rom off thy neck." 

This was the promise to Mary : The Holy Ghost shall 
come upion thee, and the power of the Highest shall over- 
shadow thee ; therefore, also, that holy thing, which shall 
be born of thee, shall be called the Son of God. And it 
is elsewhere recorded, that the angel appeared to Joseph, 
the husband of Mary, in a dream, saying, Joseph, thou son 
of David, fear not to take unto thee Mary, thy wife ; for 
that which is conceived in her, is of the Holy Ghost. 
Which thing, as a figure, also serveth us as significant of a 
like implantation and quickening of the will, that submits 
to its operation ; till, like the leaven, hid by the woman in 
the three measures of meal, the whole lump is leavened ; the 
new and inborn life waging continual war against the nat- 
ural or external, until the final subjugation of the elder 
to the younger, the flesh to the Spirit, Esau to Jacob, or 
until the twain becomes one new man, when regeneration 
is consummated, and not before. 

By the incarnation, the infirmity of man was again 
conformed to ; for before God unveiled no flesh can stand. 
It was through the flesh that the emanation of his life-giv- 
ing principles began to be shed forth by our Lord, to 



* 



95 



quicken and raise a world from degradation and death. 
This leaven was first infused into the apostles, and after in 
others ; and more fully was the life of God shed forth after 
the resurrection of our Lord from the grave ; for he then 
breathed on the apostles, saying, Receive ye the Holy 
Ghost, as was originally breathed into Adam the breath 
of life. On the day of Pentecost we find the Holy Ghost 
again shed forth, at the conversion of above five thousand. 
After the stoning of Stephen, by the persecution then 
raised, the disciples went everywhere preaching the word. 
This word, and these life-giving principles, we have reason 
to conclude, at that day, extended far and wide, and caused 
kingdoms, empires, and nations to tremble and shake to 
their very centres. Then were gathered the first-fruits, of 
which we are promised an abundant harvest. But, before 
this harvest should be gathered, it was foreseen there 
should be a great falling away, and that the man of sin, 
the son of perdition, should first be revealed. 

Before the great and terrible day of the Lord, it is de- 
clared, the sun shall be darkened, and the moon shall not 
give her light, and the stars shall fall from heaven. Isaiah 
seems to have had a wonderful view of that which should 
in the last days transpire, when he exclaimed, Woe to 
Ariel, to Ariel, the city where David dwelt ! and what 
follows. 

In chapters xiv., xvi., and xxiii. of Ezekiel, he seems 
to have had a wonderful view of the great wickedness 
which should prevail in the last days under the form of 
godliness. To Daniel, and other prophets, these things were 
revealed, and finally to John, who saw the great dragon 
ready to devour the man-child, which was brought forth of 
the woman, and caught up to heaven and to God. He saw 
the woman driven by the dragon into the wilderness, where 
she was to remain forty and two months ; while the drag- 
on, the beast, and the false prophet were to overrun the 
whole earth, and, finally, to slay the two witnesses ; and, 



96 



for three days and a half, they of the earth were to rejoice 
over their dead bodies, laying in the streets of the great 
city, spiritually called Sodom and Egypt, where also the 
Lord was crucified. It should be remembered, that the 
reign of the dragon and the beast continues just as long 
as the woman continues in the wilderness, and till the two 
witnesses are slain ; and that, during this period, the drag- 
on, and the beast, and the false prophet, rules the whole 
earth. Let no man, therefore, be deceived with the lo here, 
and the lo there, for the kingdom of heaven cometh not 
with observation. If it is said he is in the desert, go not 
forth ; if in the secret chamber, believe it not ; for as the 
lightning cometh out of the east, and shineth even to the 
west, so shall the coming of the Son of man be. 

Remember the admonition given by Christ himself to 
the apostles, when they inquired what should be the sign 
of his coming, and the end of the world : When ye shall 
see Jerusalem encompassed with armies, then know that 
the destruction thereof draweth nigh. And when ye 
shall see the abomination of desolation — mark well the 
words : and whoso readeth let him understand — When 
ye shall see the abomination of desolation standing in 
the holy place, then let him which is in Judea flee into 
the mountains ; and let him who is upon the house-top, not 
come down to take any thing out of his house ; and he who 
is in the field, let him not turn back. 

How many shall fall, and be snared and taken by look- 
ing without, for that which is only to be found within, the 
great day of the Lord only can disclose ; for then will this 
truth be fully and incontrovertibly established, that the 
kingdom of heaven is within ; and till there known, it is 
in vain to look for it without. And that each, of themselves, 
and for themselves, make their own election, with its sur- 
roundings, in accordance with which they are predesti- 
nated to good or evil — to good, if found in Jacob, or the 
Spirit ; or to evil, if found in Esau, or the flesh. 



THE TRINITY. 



The strange ideas which men seem to have imbibed on 
the subject of what is commonly called the Trinity, has 
caused much speculation, great confusion, and still greater 
obscurity in what is denominated the Christian Church. 

Now, no one truth is more clearly evidenced in the 
Scriptures than this : that the Lord our God is one Lord.* 
To hear this truth, and to love this one Lord with all the 
heart, and with all the soul, and with all the strength, and 
with all the mind, is, by Christ himself, declared to be the 
first and the great commandment. 

Why, then, it may be inquired, if but one God, b is he 
spoken of as the Father, the Son, and the Holy Ghost ? 

Because he so exists, as man, who in his original crea- 
tion is declared to be in the image of God, exists' in soul, 
body, and spirit, and is so spoken of, and still is but one d 
as our own senses testify. 

The invisible things of God, from the creation of the 
world are clearly seen, being understood by the things 
which are made, even his eternal power and Godhead. e 
In like manner is the Godhead exemplified in man, for 
man was, in his original creation, in the image of God. c 

Man, as man, exists in bodily form, and is so identified 
and known ; from infancy to manhood, by slow and 



a Deut., vi., 4, 5. Zachariah, xiv., 9. Job, xix., 25. Matthew, xxii., 37. 
Mark, xii., 29, 30, 33. Luke, x., 27. Acts, viii., 35. Heb., L, 10. Titus, i., 3. 
b 1 John, ii., 22, 23 ; v., 7. John, xiv., 25, 26 ; xv., 26. 
c Gen., i., 27 ; ii., 7. 

d 1 Thess., v., 23. 1 Cor., ii., 11. Heb., iv., 12. Philemon, i., 25. 

e Gen., xiv., 21; xxxix., 6. Exodus, xvi., 16 ; xii., 48. Deut., xxviii., 50. 
1 Samuel, ix., 2 ; xvi., 18. 2 Samuel, xiv., 14. 2 Kings, x., 7. Job, xxxiv., 19. 
James, ii., 1. Jude, i., 16. Eomans, 1., 20. 
7 



98 



natural process, is the natural body built up from the 
earth, until it attains the full stature of a perfect man. 
This body, thus formed of the dust of the earth, is quali- 
fied for natural or earthly existence, and for communion 
of one man with another, and for converse with the natu- 
ral and outward world ; and for converse with the outer 
and natural things in it. Man's existence in a natural 
body thus becomes evident to the natural senses, and to 
become acquainted with, and to recognize and identify 
the body, is to know personally. Thus the inference that 
the body constitutes the Person.* 5 

That man, in addition to the body, is possessed of a 
spirit* is clearly set forth in the Scriptures, and is 
acknowledged by all who profess to believe them ; and it 
is further evident from the fact, that the body without it 
is but inanimate clay, which speedily returns to its native 
dust ; thus it is that by it f the various acts of the body 
are performed, but this spirit k is, at the same time, invisible 
to* the natural eye. 

That it is an invisible principle or essence, capable of 
conceiving and executing that which it conceives, that it is 
through and by the body that it acts in nature, and that 
it is in the body that it centres, and is to the natural man 
identified, is evident. 

But it is further evident that, in addition, this spirit is 
possessed of a life 5 different to that of any of the other 
creatures ; for no other creature is competent to enter 
into the invisible regions and from thence to gather to the 
spirit of invisible realities, which are first in the thoughts 
and then in words, written or expressed, brought forth in 
vision or sounds, to the eye or ear, in the natural world, or 



/ Gen., xli., 8; xiv., 27. Numbers, xiv., 24. Judges, xv., 19. 1 Samuel, 
xxx., 12. 1 Kings, x., 5. 2 Kings, ii., 15. Job, xxxii., 8, 18. Psalm, xxxii., 2. 
Proverbs, xx., 27. Eccl., ill. , 21. Ezek., jrii., 3. Zachariah, xiii., 1. Luke, 
viii., 55 ; xxiv., 37, 39. 1 Cor., vi., 20. James, ii., 26. Matt., xiv., 26. 

g Gen., ii., 7. 1 John, i., 2 ; ii., 25 ; v., 11. John, iii., 36. 



99 



rendered visible in the various inventions suggested and 
executed by man ; for into no other creature was breathed 
the breath of life, which constitutes the living soul. h This 
living soul, ff the final implantation of the Almighty at 
creation, qualifies man for communion with his Maker, 
and for communion with heaven and heavenly things 
peculiar to him ;* divested of it he is regarded as dead 
even while alive. 12 

Thus it appears that man, as man, in the full and healthy 
exercise of all his faculties, exists in soul, body, and spirits 
In body, as to natural identity and form ; in spirit, as to 
natural life and existence ; and in soul, as to ethereal and 
heavenly existence, and is thus qualified for glorifying 
God, and enjoying him forever, in heaven, his holy habit- 
ation. 1 

God, from the beginning, has revealed himself to man, 
according to man's capacity and ability to comprehend, 
understand, and practice spiritual and eternal things. 5 

Man was originally placed in that high and exalted 
station denominated Eden, 1 for which he was by creation 
"qualified; here God was revealed as the Father, 13 and a 
dispensation prevailed, which in consequence of its spirit- 
uality was peculiarly his ; as such, it was primitively 
recognized and known, for God is a Spirit, k and as such is 
in and over all things, so that even a sparrow can not fall 
to the ground without him. 1 He is the original essence 
and principle of, and in, all things, and from which all 
things proceed, and is thus, in the highest sense, the 
Father. 1 This dispensation commenced at the beginning, 

h Deut., xi., 13. Matt., x., 28. Mark, xii., 33. 
i Gen., ii., 8, 15. Ezek., xxviii., 13. 

(12) John, v., 25. Ephesians, ii., 1,5; v., 14. 1 Tim., v., 6. 1 Peter, iv., 6. 
j Gen., iii., 8, 10. Exodus, iii., 14. John, viii., 58 ; xiv., 26. Acts, ii., 4, 33. 

1 John, ii., 27. 

(13) John, vi., 45. 

k Isaiah, lxi., 1. John, i., 18. John, iv., 24. Luke, iv., 18. John, v., 37. Luke, 
xxiv., 39. 

I 1 Cor., xv., 24. Matt., x., 29, 32, 33. 1 Cor., xii., 3. Mark, viii., 38. 
John, xx., 17, 21. 



100 



and terminated at the fall, and the final expulsion of 
Adam from Eden ; m and was followed by that of the Son, 
commencing with the promise to Adam, that the seed of 
the woman should bruise the serpent's head," and termin- 
ated with the cry of the Son of God himself, upon the 
cross, " It is finished. "p 

The third and last dispensation is that under which we 
live, and is denominated that of the Holy Ghost. It com- 
menced at the resurrection of our Lord from the grave, 9 
and was witnessed to the apostles, when he breathed on 
them, saying, ;t Receive ye the Holy Ghost," 1 " and was more 
fully manifested at the day of Pentecost ; and is at this 
day, that quickening spirit by which the Lord manifests 
himself to his disciples, and not to the world. 8 Thus the 
gradual unfolding of divinity as man's comprehension and 
perception became obscured,* until the word was made 
flesh, and dwelt among us in the person of Jesus Christ, u 
who was crucified, dead, and buried, and who arose again 
the third day from the dead, and ascended into heaven/ 
and by the Holy Ghost restored that which he took not 
away; and forever opened a new and living way w into 
the holiest of all.* Thus the same God, who was in the 
beginning, 1 bowed the heavens and descended to man's 
low estate ; for he is that word which was in the begin- 
ning, 2 and in whom dwells all the fullness of the Godhead 
bodily, being the brightness of the Father's glory," and 
the express image of his essence, and the true God and 
eternal life," and the only object of religious adoration 



m Gen., iii., 23, 24. n Gen., iii., 15. o Luke, i., 35. p John, xix., 30. 

q Matt., xxviii., 2, 10 ; xxviii., 18, 19. Mark, xvi., 5, 6, 19. Luke, xxiv., 4, 
5, 6. John, xx., 13, 14. 

r John, xv., 26; xx., 22. Acts, ii., 4, 33. Heb., vi., 4. 1 John, ii., 27. 
Acts, i., 8. Titus, iii., 5, 6. 

s John, xiv., 22, 23. t Deut., xviii., 15. Isaiah, ix., 6 ; xlv., 5, 6. 

u John, i., 14. 1 John, v., 20, 12, 13. Heb., i., 3, 8, 10. Luke, xxiv., 52. 

v Luke, xxiv., 51. Acts, i., 9. w Titus, iii., 5, 6. Psalm, lxix., 4. a Heb,, 
x., 19, 2d. 

z John, i., 1. 1 John, i., 2. 



101 



and worship;* and the only medium of access to the Father, 1 
for no man knoweth the Father save the Son, and he to 
whom the Son shall reveal him f for God as the Father, 
is pure and boundless love, 3 before whom unveiled, no 
flesh could stand. 4 This love in the beginning was mani- 
fested by the word, 5 of which man in his exalted station 
had a perception, and thus communion with his Maker ; 
this word in its quickening power constituted the Holy 
Ghost. Thus, in the beginning, three bear record in 
heaven, the Father, the Word, and the Holy Ghost, and 
these three are One. 5 Thus pure and undefiled love was 
in the beginning, this love manifested was^the word, and 
the word in its power and effect, the Holy Ghost. This is 
the same word, that in the fullness of time became flesh, in 
the person of the Son, 6 and from whom proceeds the 
quickening power that raises from the dead. 7 Thus God 
is a Spirit, which Spirit identified is the Son, and the 
quickening power emanating from him is the Holy Ghost, 
and the three are One. 5 

The Father, the Son, 8 and the Holy Ghost 8 are further 
manifest, as the Father, in that boundless self-existence 
and all-prevailing love that fills immensity, 9 and from 
which all things proceed ; as the Son 11 in identity 10 and 
form, and as the Holy Ghost in quickening 14 power ; and 
again, as cause, 10 identity, 10 and effect. 10 



y John, iv., 25, 26; ix., 35-38 ; x., 9, 30; xiv., 7, 9, 14. Luke, xxiv., 52. 
Acts, vii., 59. John, xvii., 5 ; xx., 28 ; Rev., iv., 11, 

(1) John, xiv., 6. (2) Matthew, xi., 27. Luke, x., 22. (3) 1 John, iv., 8, 
16. (4) Hebrews, xii., 29. (5) 1 John, ii., 22, 23; v., 7. Matt., xxiii., 9. 
(6) Luke, i., 35 ; John, xvi., 28 ; xvii., 3, 4, 5 ; xi., 25 ; xx., 22. (7) John, xi., 
43. (8) John, xii., 44, 45. Acts, ii., 33 ; xix., 2. John, xiv., 26. Acts, xi., 16. 
Rev,, i., 8, 17, 18. (9) Romans, xiv., 17. 1 Cor., xii., 13. (11) John, i,, 10 ; 
vi., 35. (14) John, vi., 63 ; vii., 39. (10) 1 Peter, i,, 12. Rev., xxii., 13, 16. 



102 



The following are early traditions of doubtful charac- 
ter ; they are to be found in the Apocrypha of the New 
Testament : 

Joseph, the husband of Mary, was a builder by profes- 
sion, and engaged abroad for months together — is repre- 
sented as an indifferent workman — and having made a 
throne, on a certain occasion, too small, increased its di- 
mensions in a most extraordinary manner. Was a widow- 
er at the time of his marriage to Mary — an old man with 
several children. The infant Jesus born in a cave near 
Bethlehem, as they journeyed — circumcised there on the 
eighth day. The alabaster box of ointment, with which 
the Lord was anointed as he sat at meat — said to be pre- 
pared at the cave at the time of his birth, the woman's 
name, by whom it was subsequently used, said to be Mary. 
Great disorder at Bethlehem in consequence of the arrival 
of wise men from the East. Joseph proposes to go away. 
The child is wrapped in swaddling cloth and laid in an ox 
manger, because there was no room in the inn. The wise 
men present themselves and offer gifts.* The child taken 
to Jerusalem ten days after his circumcision, and the for- 
tieth day after his birth presented at the temple. Joseph 
and Mary go with the infant J esus to Egypt. Bartholo- 
mew of the Scriptures, said to have died when a child, was 
raised to life by the infant Jesus, Judas Iscariot, when a 
£hild, possessed with a devil ; struck the infant Jesus ; was 
healed by him, and after became a disciple, and betrayed 
him ; the Lord was pierced by the soldier on the same side 
that received the blow, and at the same place. The star 
that guided the wise men proved to be an Angel, who ren- 
dered himself thus luminous. 



APPENDIX A. 




Copy of a Dutch Bill of Lading, to which was usually add- 
ed after the word Safety, at the conclusion, before the date, 
the word Amen. 

Shipped by the grace of God in good order, and 
well conditioned by Mr. Rud. Hend. Portener, in 
rand upon the good Ship, called the Adelaide, where- 
of is Master under God for this present voyage Hen. 
Fred. Bose, and now riding at anchor at Amster- 
dam, and by God's grace bound for Charles town, 
to say, 

Six Hampers Earthenware, 
Sixteen Bundles Steel, 
Three hundred Boxes Cheese, 
Fourteen Boxes and three hundred Jugs of Oil, 
Thirty Pipes of Gin, twenty Casks of Oil. 
Bcnten ^ Eighty Chests, \ Containing Glassware, Wine, 
I _ L ^ ^ •< Three Casks, V Paper Linne, Twine, and 
^ ' ( Twelve Packs, j Coffee Mills, 
No. i~a 117. O ne hundred and seventeen Kegs of Nails, 
p C G Sixteen Bundles Steel, e 
Fifty Jugs of Oil, 

Ten Pipes of Gin, 1 ^ 1 a 18 

Eight Chests Paper and Dutch Linne, f 
for account and risk of Mr. John Fried. Schmidt, 
Citizen of Charlestown, 

being marked and numbered as in the margin, and 
are to be delivered in the like good order, and well 
conditioned at the aforesaid Port of Charlestown, 
South Carolina (the dangers of the sea only ex- 
cepted), unto said Mr. J. F. Schmidt or to his 



No. 



104 



assigns, he or they paying freight for the said goods 
one thousand and three hundred and seventeen Span- 
ish mill'd dollars and Ten per Cent. Primage and Av- 
erage. In witness whereof the Master or Purser 
of the said Ship hath affirmed to Four bills of Load- 
ing, all of this tenor and date, the one of which 
Four Bills being accomplished, the other three to 
stand void. And so God send the good Ship to 
her desired Port in safety. Dated in Amsterdam, 
12 April, 1799. 
Contents unknown, free of leakage und Schaden. 

H. F. Boss. 

The people from whom this bill of lading emanated were 
eminently religious ; this element entered into their every- 
day life, and gave form and color to their institutions. A 
colony of them settled on Manhattan Island immediately aft- 
er its discovery in 1609, bringing slaves with them, and in 
1620, the same year the Pilgrims landed at Plymouth, they 
landed them from a government vessel of war at Jamestown, 
Virginia ; this is the origin of the institution of slavery in 
North America. The Dutch treated their slaves with so 
much consideration and kindness, that the remark " a Dutch- 
man's kitchen is a negro's heaven" became proverbial. It is 
supposed the institution originated with the Dutch, in rescu- 
ing captives from death by purchase. What now constitutes 
the State of New York was claimed on its discoveiy, as a 
colony of the Dutch. The first settlers were termed " The 
United New Netherlands Company," but a more extensive 
Company was formed in Holland, and chartered under the 
name of the " West India Company." They were invested 
with most of the functions of a distinct and separate govern- 
ment, and were allowed to appoint governors and other of- 
ficers to settle forms and the administration of justice, to 
make Indian treaties, and enact laws. Peter Minuets, the 
agent for the Company, was governor for six years under 
the grant of 1621. He arrived at Manhattan Island in 1624, 
and negotiated on the part of his employers for its purchase 



105 



of the natives for twenty-four dollars ($24). The govern- 
ment of the colony was according' to the plan proposed by 
the city of Amsterdam. The freeholders chose their schepcn 
and a council of twenty, but the/ director general was ap- 
pointed independent of them by the authorities in Europe. 
The Government termed their settlement on the island " New 
Amsterdam," and in 1652 a separate judiciary was allowed 
it, consisting of a schout, two burgomasters, and five sche- 
pens, or a sheriff, superior and inferior judges. This, in ac- 
cordance with the usages of the father-land, constituted it a 
city, the town having previously established a church within 
its limits. This court was organized in 1653, and from this 
dates the present corporation of the city of New York, since 
which, to the present time, there has been a continued suc- 
cession in office ; the first entry on their records is a prayer. 
These magistrates were appointed by the director-general 
and his council to hold office for one year, and in the course of 
time they were- privileged to advise the Government as to 
the appointment of their successors. Following this is the 
surrender of New Amsterdam to the English, and their ap- 
pointment of mayor, aldermen, and sheriff, essentially the 
same officers under another name. The city after surrender- 
ed to the Dutch, and its officers again took the name of 
schout, burgomasters, and schepen. It was again restored 
to the English, and called New York ; and its officers', may- 
or, aldermen, and sheriff. Then follows the Dongan and 
Montgomery Charters, largely amplifying the pre-existing 
judicial characteristics of the corporation. 

The term city, seems to have implied first, a pre-existing 
sovereign power, authorized to control, govern, and direct 
those within its jurisdiction. This power was termed the 
General Government. Second, an ecclesiastical organization, 
consisting of judges of religion, teachers, and the laity with- 
in certain limits, such as a borough, town, or county, by vir- 
tue of authority from the General Government, in the form of 
letters patent, or a charter, constituting their officials, the 
delegates of the General Government for the performance of 
religious service, and such other incidental duties as pertain 



106 



thereto, within the limits specified by the charter. This pe- 
culiar service was presumed to have reference to the first 
table of the law. Third, a judicial organization within the 
borough, town, or county to which the church pertained, 
consisting of judges, counselors, and the commonalty, by vir- 
tue of letters patent, or a charter from the sovereign or Gen- 
eral Government. The officers acting for and in the place of 
the sovereign, in the exercise of the judicial prerogative with- 
in the jurisdiction prescribed, they were deemed the expo- 
nents of the second table of the law. These organizations 
were each alike viewed as artificial persons, and were so re- 
garded in law ; the one for the purpose of religious service, 
and the other judicial, and united within the prescribed lim- 
its constituted a city, or a subordinate form or type of the 
General Government. These separate organizations could 
sue and be sued, could defend and be defended, like natural 
persons ; and, like natural persons, were subject to the laws of 
the colony. Such appears to have been the peculiarity of 
cities from remote antiquity ; and strange as it might appear 
to apply to a judicial official the term Pharisee, and to an ec- 
clesiastic that of Scribe, both would be equally appropriate 
in accordance with ancient usage — both, like legislators, 
were regarded as invested with sacred functions. The 
primitive Pharisees, through Phares, were judicial officials 
by virtue of descent in the royal line of Judah ; and the 
Scribes were ecclesiastical, by virtue of descent in the 
priestly line of Levi — they were, by virtue of this descent, 
the legitimates of their day. Some have supposed that what 
primitively constituted the order of Beacons has eventuated 
in the judiciary of the present day, as the Apostolic order has 
in that of the present ministry. That the appointment of 
Matthias, the successor of Judas, whose office became vacant 
by transgression and death, was by nomination of candi- 
dates and election by ballot, precisely as the elections are 
conducted at the present day, and the supposition that it was 
by lot is erroneous.* That the appointment of deacons for 



* Acts, L, 15-26. 



107 



the care of Grecian widows had reference to a class of such 
men and women as had abandoned their traditionary gods 
and attended the instruction of the apostles, instead of to wid- 
ows in the ordinary acceptation of that term. That the dea- 
cons were appointed for their daily oversight and instruc- 
tion, the administration of the sacrament, the ordinance of 
baptism, for the settlement of their controversies, and the 
discharge of other official duties ; while the apostles gave 
themselves wholly to the ministry of the word.* That the 
one institution had reference to the first table of the law, 
and the other to the second, and unitedly constituted one. 

What is now the Collegiate Dutch Church of New York, 
with its several places of worship, appears to have been the 
first religious organization on Manhattan Island. This church 
is perpetuated by its consistory, appointing, or electing their 
own successors ; and the records, if preserved, must date 
back as far as sixteen hundred ten or eleven, since which 
there must have been a continual succession of ecclesiastical 
officials to this time. They have a college connected with 
the church. 

Trinity Church, with its chapels, may be regarded as the 
special favorite of the English, in its connection with the 
city magistracy, rather than the Dutch. It, too, shows a 
continued succession of officials from an early period ; and 
both the Dutch and English, including Columbia College, and 
other churches and charitable institutions, are amply secured 
by the Dongan Charter. These were alike, chartered institu- 
tions. Columbia College is of great antiquity, and in it are 
to be found, under the same teachers, the students of both 
law and divinity. The English definition of a city is, a bor- 
ough, or town corporate, which is, or has been, the seat of a 
bishop, or the capital of his see ; it differs in no respect but 
that of superior dignity from another borough. Some cities 
are boroughs or counties of themselves (Dictionary of Sci- 
ence and Literature ). 

All the city officials mentioned by the Dutch and English 



* Aots, vi., 1-8. 



108 



charters, are of a judicial character, as for instance, schout 
or sheriff, the lieutenant of the sovereign, in things pertain- 
ing to the judiciary, burgomaster, a judge within a borough. 
Schepen, an inferior judge, co-operating with him. Mayor, 
the chief city magistrate, or judge. Alderman, the magis- 
trate, or judge of a ward. Assistant Alderman, the inferior 
judge, co-operating with the alderman. Constable, a ward 
officer, subject to the orders of a ward court, as the sheriff is 
to the more extended city judiciary. Recorder, a presiding 
judicial, with a general supervision of the court records. 
County Clerk, charged with the judicial records of the coun- 
ty, and other duties pertaining thereto. Chamberlain, in 
charge of the chambers and treasurer. 

The Montgomeiw Charter is an amplification of the Dongan, 
which it confirms, and is throughout judicial in its provis- 
ions, as counter distinctive to those of a legislative character. 
It evidently concedes no other government to the city but 
such as a just administration of the several laws of the colo- 
ny secured, when properly administered, by the separate ju- 
diciary conceded to the city. No legislation is conceded but 
such as is of a subordinate character, thus all their laws and 
ordinances by the Dongan Charter, expired at the end of 
three months, unless confirmed by the governor general and 
his council. By the Montgomery Charter the term was ex- 
tended to twelve months, and more than one hundred years 
after the date of the latter charter they were, by act of the 
Legislature of New York, continued in force until repealed. 

The judicial character of the Montgomery Charter is fur- 
ther apparent from its own language, which follows : " That 
the mayor, deputy mayor, recorder, and aldermen of the said 
city shall be at all times forever hereafter, and hereby are as- 
signed to be justices, and each of them a justice of us, our 
heirs and successors within the city aforesaid, and the limits, 
jurisdiction, and extent thereof, and within the county of 
New York, to keep ; and that they the mayor, deputy mayor, 
recorder, and aldermen of said city, for the time being, or 
any four or more of them (whereof we will the mayor, or 
deputy mayor, or recorder of the said city, for the time be- 



109 



ing, to be one) shall and may forever and hereafter hold and 
keep four courts of the general sessions of the peace in and 
for said city and county of New York," to begin at certain 
times of the year — particulars here inserted. "And also that 
they, the mayor, deputy mayor, recorder, and aldermen of the 
said city, for the time being, or any four of them (whereof 
we will the mayor or recorder of the said cit^, for the time 
being to be one) shall and may forever hereafter have full 
power and authority to inquire of, hear, and determine, with- 
in the city and county aforesaid, all and all manner of felo- 
nies, imprisonments, riots, routs, oppressions, extortions, 
forestallings, regratings, trespasses, offenses, and all and 
singular other evil deeds and offenses whatsoever within the 
city and county aforesaid, from time to time perpetrated, 
done, arising, or happening, which the office of justice of the 
peace are incumbent, or do in any manner belong, or which 
shall thereafter happen to, belong, or be incumbent on them, 
or which in any manner before justices of the peace ought to 
be inquired into, heard, and determined, together with the 
correction and punishment thereof, and to do and execute all 
other things within the city and county aforesaid, and the lib- 
erties and precincts thereof as fully, freely, and entirely, and 
in as ample a manner and form as justices of the peace of us, 
our heirs and successors, anywhere within that part of our 
kingdom of Great Britain called England, by the laws, stat- 
utes, or customs of England.' 7 "And the said justices of the 
peace of us, our heirs and successors in the city and county 
aforesaid, may have and exercise jurisdiction in all cases, 
matters, and things whatsoever, which to justices of the 
peace of our said city and county do or ought to belong. 
And further, that the mayor, recorder, and aldermen of the 
said city, for the time being, and every of them, from time to 
time, and at all times forever hereafter, shall be justices as- 
signed of the Oyer and Terminer, and of the gaol delivery of 
all and every of the gaols now being and hereafter to be in 
the said city and county, and either of them, and shall be 
named in every commission thereof to be made." " And we 
do hereby, for us, our heirs and successors, grant, order, and 



110 



appoint that the sheriff and other ministers and officers of 
said city, for the time being, shall and may, and they are 
hereby commanded, authorized, and fully empowered to, ex- 
ecute and return all and every the precepts and commands 
of the mayor, recorder, and aldermen of the said city, for the 
time being, ajid either and any of them, from time to time, at 
all times, as fully and effectually as any sheriff, minister, or 
officer of any county or city anywhere in that part of our 
kingdom of Great Britain called England, the mandates or 
commands of any justice of the peace, justices of the Oyer 
and Terminer, or gaol delivery of or in any county there, 
hath and to make, return, or execute in any manner whatso- 
ever." 

The Montgomery Charter further appropriates an alder- 
man, one assistant, and a constable to each ward, for the 
purpose of administering justice in each ; these are but 
types of the more extended city judiciary, indicating the pe- ' 
culiar judicial character of the whole ; and that the so-called 
legislation, under the charter, was evidently regarded, sim- 
ply, as By-laws, Rules, Orders, and Regulations incidental to 
a court, and nothing more ; and 'that the extraordinary as- 
sumption of the Common Council in reference thereto, are un- 
warrantable perversions of authority that demand prompt 
correction at the hands of the State. The State, it is true, 
has indulged them with any amount of legislative machin- . 
ery, but with continued diminished authority ; for what end, 
it is not necessary here to inquire. To this judicial body the 
care of the streets was committed by the Dongan Charter, 
with the proviso, " That this said license, so above granted, 
for the establishing, making, and laying out of streets, lanes, 
alleys, highways, ferries, and bridges, be not extended, or 
be construed to extend, to the taking away of any person or 
person's right of property, without his or her consent, or 
some known law of the province." The Constitution of the 
State contains a provision of like import, including the whole 
State ; thus imparting to the city a two-fold protection 
against unwarrantable disturbance of its streets. 

The Montgomery Charter confirms the provision here re- 



Ill 



ferred to, and extends it to streets to "be thereafter made and 
laid out, and to bridges, and to the mending and repairing 
the same. 

A specimen of official retaliation and city legislation at an 
early day follows. 

In 1650 Oloff Stevenson Van Courtland was president of 
the "nine men" representing the town at large ; as such, he 
opposed the policy of Governor Stuyvesant with considerable 
effect. Stuyvesant retaliated, by turning the " nine men" out 
of their pews in church, and tearing up the seats. 

In 1670 jury trials were first allowed in the city. 

In 1696 it was ordered "every seventh house shall in the 
dark time of the moon cause a lantern and a candle to be 
hung on a pole, the charge to be defrayed equally by the in- 
habitants." This, was the first attempt to light the city. 
During the same period a watch was established, composed 
of four good honest inhabitants. 

The first charter of what is now the city of New York, 
then New Amsterdam, was in 1652. It went into operation 
in 1653. Its officers were termed schout, burgomasters, and 
schepens. In 1656 the city contained one thousand inhabit- 
ants. 

In 1665 the Dutch government was superseded by the En- 
glish, under the title of mayor, aldermen, and sheriff. 

In 1673 the city capitulated to the Dutch, and was termed 
New Orange, and its officers schout, burgomasters, and sche- 
pens. 

In 1674 it was restored to the English, and called New 
York ; its officers, mayor, aldermen, and sheriff. 

In 1686 followed the Dongan Charter ; the officials were 
termed mayor, aldermen, and assistants of the city of New 
York. 

In 1689 followed an Elective Government in consequence 
of the overthrow of the British government by the succession 
of William and Mary ; the officers were termed mayor, alder- 
men, and assistants. 

In 1691 the Elective Government was displaced by the ar- 
rival of Henry Slaughter, the English governor ; his officials 



112 



were mayor, recorder, and assistants. Then follows the 
Montgomery Charter of 1130, under the title of mayor, alder- 
men, and commonalty of the city of New York ; at this date 
the population was eight thousand. 

The first important change in the charter of the city, was 
in 1823, nearly one hundred years after the date of the Mont- 
gomery. (See State Laws of 1823.) 

The charter was amended by the State of New York in 
1830, at which time the population was one hundred and for- 
ty-six thousand. 

Again amended in 1849 ; again in 1851 ; and again in 1853; 
and again in 1853 ; and again in 1851. 

The amended charter of 1830 7 provides for the separate 
meeting of the two Boards of the Common Council, from which 
both mayor and recorder are excluded ; but the mayor is con- 
tinued at the head of the Executive Department, with a nega- 
tive on the acts of the Board. The power of appointing the 
coroner and the sheriff was also abandoned by the State. 
These officers are now, with others, elective. 

These changes in the characteristics of the city charter 
has imparted to it the character of the servant who affects 
the prerogatives of his master, and, as might be expected, 
with similar results. Nor is there reason to anticipate a 
happier hereafter for the city until the sovereign is again in 
his legitimate position, and the servant in the place duty as- 
signs him, for the reversion of the order of government, as 
in other things, violates a principle essential to stability and 
well-being. By the amendment of 1849, the executive was 
confided to as many heads as there are departments in the 
city government, but as order was reversed there was a 
want of accountability, and each does as seems good in his 
own eyes ! The result is notorious ; and confirmatory of the 
Scotch adage — " A creature with more heads than one is a 
monster !" 

In 1853 a further amendment of the charter was attempt- 
ed, but it was only giving another appearance to what was 
radically perverse, and only to be corrected by radical meas- 
ures. The charter has lost its vitality. It died of perver- 



113 



siod ; has been legally galvanized, only to exhibit strange 
antics before high heaven ; has become food for cormorants, 
who are now gorging themselves ; is offensive, and should 
be buried out of sight. Instead of plausible theories, first 
principles must again prevail, and that practical common 
sense which governs practical men in their every day's trans- 
actions, and these all point to a legitimate head appointed 
by the State, with full power and authority to control all the 
subordinate departments under him, and to an elective coun- 
cil, to advise with, originate, prepare, and perfect ordinances 
and other papers for the signature of the executive. The 
primitive city organizations point in the same direction, and 
the United States Department, organized in the city of New 
York for the collection of revenue, the City Post-office, the 
Sub-treasury, and the United States Mint, to greater concen- 
tration. That that which legitimately belongs together can 
not be severed without disastrous results, is the lesson taught 
by what precedes. 



APPENDIX C. 

THE SCIENCE OF THE SEXES. 

Extract from an Address delivered before the Young Ladies of 
Easton, Pa., by E. Dean Dow, A.M., Principal of the il Ophe- 
leton Female Seminary." 

" Appropriate spheres are assigned to each. By physical 
strength, mental firmness, and indomitable courage, we see 
man taking the lead in invention, legislation, and power of 
thought ; in all the sterner scenes of human life, leaving to 
woman the less bold, but more beautifying sphere, the culti- 
vation of the heart, and the distilling of the gentle influences 
of affection, bearing with patience and equanimity her share 
of life's burdens, and shedding upon man's pathway the en- 
livening influences of her sympathetic cheerfulness and love. 
Moral worth is presented as bold and fearless, in man — un- 
assuming but unfaltering in woman. Courage and bravery 
flash in his eye — resignation and patience, a tear trembling 
through a smile, beam in hers. Each adds a new feature of 
interest to the other ; . neither is perfect alone. The dull 
monotony of man's life, pushing forward from scene to scene, 
is joyless, until interrupted by the hallowed influence of 
woman's reciprocity, kindness, and sociability. Alone, he 
would be devoid of these, and practically is so now, where the 
gaming-room and billiard-table, and profane above and under- 
ground dram-shops for the evening, alternate with his place 
of business during the day. There is propriety in honest, 
day avocations, but there is no propriety in giving to dissi- 
pation the hours of evening ; hours which ought to be spent 
within the social circle of a well-ordered home. Few are 
there who, from necessitous circumstances, are cut off from 
the genial influence of social life, unless by their own open 
acts of profligacy. It must be acknowledged that, with man, 



115 



there is a disposition to think and dig, and dig and think, but 
never stop to be socialized and to enjoy. Woman's place is 
then apparent, i. e., to modify this one-eyed life, not by de- 
tracting 1 from his work and toil, or her own, by idleness, but 
by changing the current of his feelings, and directing the 
energies of his social or emotional nature. 

" Hear the clattering noise of the work-shop and factory, 
the ponderous blow of the trip-hammer, and trembling of the 
rolling-press ; see the ocean crested with craft of every kind, 
wafting luxurious products from land to land — a real world 
of life upon the waters. What hurried steps, what dashing 
hosts crowd and rush along the city's avenues ; banks, steam- 
presses, exchanges meet you at every turn. 

"Mountains tremble and give way at the approach of 
man's arm directed by science. The elements with their 
mighty forces are chained to a car, constructed by his genius, 
and made to bear burdens, or communicate messages at his 
pleasure — all these deepening and widening the range of his 
powers. These all bespeak man, true man. But what are 
they when the excited hour is past, and weariness entangles 
his steps, or dims his eye, if there be no home to go to ; no 
quiet circle, no cheerful countenance, no pleasant welcome, 
no treasured memories of affection, no mutual sharer of his 
joys or sorrows, no dearer delights of life ? Would he be 
happy ? No ! no ! With whom are these ; in whose own 
precious keeping ? With woman. She has the province of 
endearing life ; of weaving into it the golden threads of 
sympathy and love. 

" Her influence is wanted. Not in the field, or forum or 
pulpit ; but in the improvement of society ; the instamping 
with intellectual and moral worth every social circle and 
peaceful home in our land. What a beautiful and glorious 
mission ! How it blends with man's, and makes one grand, 
symmetric, and harmonious whole ! Study the features of 
this work. The reciprocity and influence of talented, culti- 
vated, refined woman, upon the progress of mankind, is unsur- 
passed by any other agency ! The control and influence to 
be exerted over society by woman, is in the way of directing 



116 



the natural impulses of the heart. Pre-eminently this is her 
place of influence. Here nature is essentially social. This 
is to be regarded as woman's distinctive attribute in the 
science of the sexes. To her is reserved the right of control- 
ling almost entirely the social relations of life. And here, 
from the fact of her moulding, modifying power upon society, 
is presented the reason why her nature should, not only be 
properly understood, but her education duly estimated. 

" We care hot how down-trodden the nation, how debased 
the home ; all that has a hope of better in it, is an improve- 
ment of the social relation. No people can advance far, 
while woman is debased, or treated as inferior to man. 

" All aims at progress must have respect to ruling prin- 
ciples. These are, in relation to mankind, the ties which 
bind nations part to part ; over which the proud swell of the 
statesman's eloquence is poured, and the patriot's blood flows 
freely to guard : homes — the fireside — the family ; and in 
whom are these bound together, and knit as into one ? The 
bond of the home, the fireside, the family, is woman. What 
firmer basis for the perpetuity and progress of nations than 
the maintenance of the family relation, where heart beats in 
unison with heart around the domestic altar ! There is no 
glittering pageantry here, but there is something dearer — 
the pulsation of life and love. 

" There is an idea in some minds, that the way in which 
Christianity has proved a blessing to woman has been by 
leading man to elevate her condition. This is perversion. 
Christianity has inculcated the feeling of essential coequali- 
ty, and removed the sway of arrogance, ignorance, and mis- 
rule, so that woman has been allowed her rightful place and 
prerogatives. Thus a mighty power for good to mankind 
has been given free action, which now shows itself in every 
Christian land ; in enlarged civilization, in better homes, and 
improved society , n 



APPENDIX D. 



SISTERS OF CHARITY— NURSES. 

*' It seems no longer a question as to whether, in Protestant 
communities, a number of women can be properly trained 
and organized for purposes of social benefit, authorized and 
employed by the government, aided and directed by intelli- 
gent and good men, and sustained by public opinion. I con- 
sider that the question has been answered ; and I must repeat 
my strong conviction, that such a communion of labor and of 
love as I have endeavored to describe, is not a thing of 
country, creed, or custom, but is founded in the very laws of 
our being — in that self-same law which is the basis of 
domestic life ; that it is one of the main conditions of social 
happiness and morals ; and that the neglect of it in any 
country or community strikes at the heart of all that is best 
in men and women, increases the faults of both and their 
ignorance of each other, and tends consequently to the ulti- 
mate degradation and misery of all society. * * * 

" In all our national institutions we want the help of 
women. In our hospitals, prisons, work-houses, reformatory 
schools, elementary schools — everywhere, we want efficient 
women, and none are to be found prepared or educated for 
our purpose. The men whom I have heards peak this seem 
to regard this infusion of a superior class of working women 
into our public institutions as a new want, a new expedient. 
They do not seem to feel or recognize the profound truth that 
the want now so generally felt and acknowledged, arises 
out of a great unacknowledged law of the Creator, a law 
old as creation itself, which makes the moral health of the 
community to depend on the co-operation of woman in all 
work that concerns the well-being of man. For, as I have 
said before, it is not in one or two relations, but in all the 
possible relations of life, in which men and women are con- 



118 

cerned, that they must work together for mutual improve- 
ment and the general good ; and I return to the principle 
laid down at first, 'the communion of love and the com- 
munion of labor.' ***** 

"It is the bane of the English system of government 
throughout, that it does, not render the public service, in its 
various civil departments, a series of professions, for which 
men must be specially educated and trained ; and the great 
English Universities, in consequence, do not educate young 
men for any pursuits on earth, except those of a gentleman 
and a scholar. In the same manner the education given to 
our women is merely calculated to render them ornamental 
and well informed ; but it does not train them, even those 
who are so inclined and fitted by nature, to be effective in- 
struments of social improvement. Whether men, without the 
assistance or sympathetic approval of well-educated women, 
are likely to improve and elevate the moral tone of society, 
or work out good in any especial sphere or profession, is, I 
think, hardly a question. ***** 

" I am acquainted with an army surgeon whose regiment, 
a few years since, was ordered to India. Almost immediate- 
ly on landing, numbers of the men were attacked by cholera. 
They were prostrated one after another — sank, died, almost 
as much from terror and despair as from the disease itself. 
As the senior surgeon, my friend felt deeply his responsibili- 
ty — as a humane man, he felt for the suffering of his men, 
He had exhausted all the resources of his art, but the disease 
was spreading fearfully. One morning, on coming home to 
his wife, after visiting the hospital, he said, ' I don't know 
what to do with my poor fellows — they wring my very heart 
— they are dying of faint-heartedness as much as any thing 
else !' ' Suppose,' said she, 1 1 were to go and see them — ■ 
would it do any good V 1 Well,' he replied with tears in his 
eyes, 'I should not have asked it of you, but, as you offer 
it, I think it would do good.' She threw on her dressing- 
gown and repaired at once to the hospital. Leaning on her 
husband's arm, she walked through the wards where the sick 
and dying lay crowded together ; she spoke kind and cheer- 



119 



ful words to those who could hear her, and they seemed to 
revive under the influence of her presence. She continued 
her visits daily. The most despairing took comfort ; men 
whose condition seemed hopeless recovered. They thought 
they even said, ' It is not so bad with us if she can come 
among us V They watched for her coming, and received her 
when she came, with blessings ; and the progress of the 
disease was from that time allayed. Now there is nothing 
extraordinary in all this ; hundreds of such instances might 
be recorded ; some example of the kind will probably start 
into the recollection of many who listen to me ; but such 
facts have never been brought together, and considered in 
the abstract, as illustrating a principle, or as substantiating 
a truth — a most important principle, a most vital truth ; they 
remain, consequently, isolated facts, strongly exciting our 
sympathy and interest, and nothing more." — Mrs. Jameson's 
Sisters of Charity, at Home and Abroad. 



APPENDIX K 

LIFE IN AFRICA. 

Rev. Mr. Beachman, a member of the " London Wesleyan 
Mission," recently returned from a visit to Africa, and in the 
sketch of the social condition of the negroes inhabiting the 
Gold Coast and its vicinity, he furnishes a truly awful pic- 
ture, thus : 

" Scarcely has one of their barbarous and bloody customs 
been abandoned, from the earliest period of which any thing 
is known of them. They will even pave their court-yards, 
palaces, and even streets or market-places of their villages 
or towns, with skulls of those butchered in the wars, at feasts, 
funerals, or as sacrifices to Bossum. 

" Still their wives and slaves are buried alive with their 
deceased husbands or mates. When Adabanzen died two 
hundred and eighty of his wives were butchered before the 
arrival of this successor, which put a stop to it, only to in- 
crease the flow of blood and the number of deaths in other 
ways. The remaining living wives were buried alive, amid 
dancing, singing, and bewailing, the noise of muskets, horns, 
drums, yells, groans, and screeches ; the women marching by 
headless trunks, bedaubed themselves with mud and blood. 
Their victims were marched along with large knives passed 
through their cheeks. The executioners struggle for the 
bloody office, while the victims look on and endure with 
apathy. They were too familiar with the horrid sacrifice to 
show terror, or to imagine that all was not what it should 
be. Their hands were chopped off, and then their legs sawed 
off to prolong the amusements. Even some who assisted to 
fill the grave were then hustled in alive, in order to add to 
the sport or solemnity of the scene. Upon the death of the 
king's brother, four thousand victims were thus sacrificed. 
These ceremonies are often repeated, and hundreds slaughter- 



121 



ed at every rehearsal. Upon the death of a King of Ashantee 
a general massacre takes place, in which there can be no 
computation of the many victims. 

" At their Yam customs Mr. Bowditch witnessed spectacles 
of the most appalling kind. Every cabocer, or noble, sacri- 
ficed a slave as he entered the gate. Heads and skulls form- 
ed the ornaments in their processions. Hundreds were slain ; 
and the streaming and teeming blood of the victims was 
, mingled in one vast brass pan, with various vegetables and 
animal matter, fresh as well as putrid, to compose a power- 
ful fetich. At these customs the same scenes of butchery 
and slaughter occur. The king's executioners traverse the 
city, killing all they meet. The next day desolation reigns 
over the land. The king, during the bloody saturnalia, 
looked on eagerly, and danced in his chair with delight. 

" The King of Dohoney paves the approaches to his resi- 
dence and ornaments the battlements of his palace with the 
skulls *)f his victims ; and the great fetich tree at Badagry 
has its wide-spread limbs laden with human carcasses and 
limbs. There the want of chastity is no disgrace, and the 
priests are employed as pimps." 

" Murder, adultery, and thievery," says Bosman, " are here 
no sin." 

This year (1860), the British government are negotiating 
to prevent the sacrifice of two thousand captives by the King 
of Dohoney, in commemoration of the death of his father. 
He contemplates collecting blood enough, in a large reser- 
voir excavated from the earth, to enable one of his subjects 
to paddle a canoe on its surface, for the amusement of the 
spectators. 

The Rev. John Newton, in his life, gives the particulars of 
his sufferings as a slave in Africa, and of the cruelty of the 
colored woman to whom he was subject ; and testifies to the 
customs and ceremonies of the natives, and to their pretend- 
ed charms, necromancies, amulets, and divinations. 



APPENDIX G. 



The savages are proud of idleness. At home, they do little 
but cross their arms and sit listlessly, or engage in games of 
chance, hazarding all their possessions on the result ; or meet 
in council, or sing and eat, and play and sleep. * * 

"Woman is the laborer. Woman bears the burdens of life. 
The food that is raised in the earth is the fruit of her industry. 
With no instrument but a wooden mattock, a shell, or a 
shoulder blade of a buffalo, she plants the maize, the beans, 
and the running vine. * * * * She pounds the parched 
corn, dries the buffalo meat, and prepares for winter the 
store of wild fruits ; she brings home the game that is killed ; 
she bears the wood, draws the water, and spreads the.repast. 
* * * * The Indian's wife was his slave, and the 
number of his slaves was a criterion of his wealth. * * * 

More commonly it was the captive's lot to endure torments 
and death in forms which Brebeuf has described. On the 
way to the cabins of his conquerors, the hands of an Iroquois 
prisoner were crushed between stones, his fingers torn off or 
mutilated, the joints of his arms scorched and gashed. * * * 
At one village after another, he was present at festivals 
which were given in his name, at which he was obliged to 
sing. * * * * His last entertainment, made at the 
charge of the bereaved chief, began at noon. * * * * 
The feast being ended he was conducted to the cabin of blood. 
They place him on a mat and bind his hands, he rises and 
dances around the cabin chanting his death song. At eight 
in the evening, eleven fires had been kindled, and these are 
hedged in by spectators. The young men selected to be the 
actors are exhorted to do well, for their deeds would be 
grateful to Ariskoui, the powerful war god. A war chief 
strips the prisoner, shows him naked to the poeple, and as- 
signs their office to the tormentors. 



123 



Then ensued a scene the most horrible. Torments lasted 
until after sunrise, when the wretched victim, burned, gash- 
ed, mutilated, half roasted, and scalped, was carried out of 
the village and hacked in pieces. A festival upon his flesh 
completed the sacrifice. Such were the customs that 
Europeans have displaced. * * * * The Iroquois, when 
Joques was among them, sacrified an Algonquin woman in 
honor of Ariskoui, their war god, exclaiming " Ariskoui, to 
thee we burn this victim, feast on her flesh, and give us new 
victories and her flesh was eaten as a religious rite. * * * 

But the Indian had a consciousness of man's superiority 
over nature, and sorcery sprang up in every part of the 
wilderness. " They were prophets whose prayers would be 
heard." " They are no other," said the Virginian, Whitaker, 
"but such as our English witches f and as their agency was 
most active in healing disease, they are now universally 
called medicine-men. * * * * He who could inspire 
confidence, might come forward as a medicine-man. The 
savage puts his faith in auguries ; he casts lots, and believes 
nature will be obedient to his desire ; he puts his trust in the 
sagacity of the sorcerer, who comes heated from his pent-up 
lodge, and with all the convulsions of enthusiasm, utters a 
confused medley of sounds as oracles. The medicine-man 
boasts of his power over the elements ; he can call water 
from above, and beneath, and around ; he can foretell drought, 
or bring rain, or guide the lightning ; by spells he can give 
attraction and good fortune to the arrow or the net. * * * 
He can pronounce spells which will infallibly give success 
to the chase. — Bancroft. 



CONCLUSION. 



It is of little avail whether a man call himself a Christian, 
a Catholic, an Episcopalian, a Calvanist, a Lutheran, a Method- 
ist, a Baptist, a Quaker, a Turk, a Federalist, a Democrat, a 
Republican, a Royalist, a Pagan, a Gentile, a Jew, a Univers- 
alist, a Deist, an Infidel, or a heathen, if he has not the 
Spirit of Jesus Christ, he is none of his ; and all alike are in 
the same condemnation, for God regardeth not the person of 
any man ; but, in every nation, he that feareth God and work- 
eth righteousness, is accepted of him. Without the Spirit of 
Christ, all men of every kindred, nation, tongue, and people, 
no matter by what name they are called, are by the Scrip- 
tures recognized as dead. Men seem prone to forget that 
building on a name, sect or society, or form, is not building 
on Jesus Christ, and that every tradition, whether political, 
judicial, or ecclesiastical, which takes the name and place of 
that pure principle which was by him implanted, and by the 
apostles preached, is alike false, and shall alike, in the great 
day of the Lord, perish ; for other foundation can no man lay 
than that which is laid, which is Jesus Christ. Men seem 
not to be aware that the perversion of those pure principles 
originally implanted in the Christian Church, is what consti- 
tutes the great red dragon, the beast, and the false prophet ; 
and that it is principally within professing Christendom, that 
are to be found the Amorites and the Moabites, and Egypt 
and Tyre, as well as other nations and peoples so particular- 
ly described by the prophets ; and Pharaoh and all his host. 

When the great red dragon first made his appearance, it 
was in heaven, that high and exalted state in which the primi- 
tive Church existed ; it was here this great deceiver found 
his way, as he first did in Eden, but from hence he was cast 



125 

out to the earth, whither he has to the present day, and does 
now, under various forms and appearances, exercise his 
power and authority. Whatever name or thing, then, that is 
built up, whether political, judicial, or ecclesiastical, having 
the name and professedly acknowledging the authority of 
God, and thus attaches to that form which was originally es- 
tablished by the apostles, and is carried into effect as part 
of it without the sanction of God, is but part of the machinery 
of the author of evil. Men, therefore, who deny the positive 
operation of the Spirit of God, or in other words, that Jesus 
Christ is come in the flesh, and thus operates in the minds of 
every individual, and at the same time strives for power and 
authority, either as a maker, administrator, or divulger of 
laws, and appeal to the Scriptures to sanction their doings, 
have reason to tremble and be afraid ; for these same Scrip- 
tures declare, that whosoever does not enter by the door 
(which is Christ) into the fold, but climbeth up some other 
way, the same is a thief and a robber, that cometh not but 
for to kill, and to steal, and to destroy. It is of no avail, 
whether he assumes the name of statesman, lawyer, or 
prophet, he is, professedly, in the fold, and this is his charac- 
ter. He has the form of godliness, but denies its power. 

The Scriptures are either true or false ; if false, why not 
explode them, instead of making use of them to sanction 
such mighty oppression, as breaking" on the wheel, burning 
at the stake, and such like ; and compelling men to observe 
a particular day in seven in a particular manner, as well as 
the different forms and requirements of oppressive govern- 
ments ? 

The Scriptures are true, but at the same time spiritual in their 
nature and application, and a natural understanding, of them, 
and a natural application of them only, is false, oppressive 
and unjust. And when* professed teachers of the truths of 
Christianity make but a natural application of them, and from 
their respective desks or places declare " they neither have 
nor expect any revelation, and no other light than is imparted 
by the written word itself," thus professedly putting the dead 
letter before the Spirit that indited it, and to what it always 
refers, and to which it always directs all men, there is no more 
reason for doubting them sincere, than had they asserted 
they knew nothing of that birth which is of water and the 
Spirit, without which, it is declared, no man can see. the king- 
dom of God. There is no more reason for doubting them sin- 
cere, than there would be should they assert that they are 
in that state which is by the Scriptures recognized as dead, 
while alive, and engaged in begetting death, instead of life. 



( 



• 126 

Such were not the doctrines taught by the apostles and 
primitive Christians, for they were not only born again, but 
many, very many, attained to the full stature of perfect men 
in Christ Jesus. These were the first-fruits, and the prom- 
ise is still to us and our children, and this is for the 
consolation of all Israel. When Peter stood up before as 
many as were assembled on the day of Pentecost, he declared 
that which they then heard and saw, to be that which was 
spoken by the Prophet Joel, And it shall come to pass, in the 
last days (saith God) I will pour out of my Spirit upon all 
flesh, and your sons and your daughters shall prophesy, and 
your young men shall see visions, and your old men shall 
dream dreams, and on my servants and on my handmaidens I 
will pour out in those days of my Spirit, and they shall proph- 
esy ; and I will show wonders in heaven above, and signs in 
the earth beneath, blood and fire, and vapor of smoke, the 
sun shall be darkened 'and the moon turned to blood, before 
the great and terrible day of the Lord comes ; and it shall 
come to pass, that whosoever shall call on the name of the 
Lord shall be saved. Wherefore, he says, repent, and be 
baptized, every one of you, in the name of Jesus Christ, and 
ye shall receive the gift of the Holy Ghost, for the promise 
is to you and to your children, and to all that are afar off. 
It is the letter that killeth, but the Spirit that give.th life. 
Whosoever, therefore, is led by the Spirit, they shall become 
the sons of God. When, therefore, those who have not been 
called of God, as was Aaron, assume no matter what charac- 
ter or name, in the discharge of an assumed duty, take of 
the holy things in the Scriptures, like Belshazzar did the gold 
and silver vessels that had been taken out of the Temple at 
Jerusalem, and without that authority which the Spirit of 
God alone can impart — like him andj his princes, his wives 
and his concubines, drink therein, and praise the gods of gold, 
and silver, and brass, of iron, of wood, and stone — they have 
reason to tremble, lest, in like manner, the fingers of a man's 
hand shall to them appear on the plastering over against the 
candlestick, and inscribe — Thy days are numbered, thou hast 
been weighed in the balances and found wanting, thy king- 
dom is divided and given to the Medes and Persians. 

When the humble and honest inquirer after truth, and the 
meek and sincere believer in revelation, compares the mild, 
gentle, and benign doctrines, and the benevolent, humble, 
and gentle character of Jesus Christ and his immediate fol- 
lowers, the apostles and primitive Christians, with what 
has assumed the name of, and is professedly, the truths and 
doctrines of Christianity, let him not despond, or be seduced 



127 

to acknowledge that monster, which should rear itself in its 
stead and claim the adoration of a surrounding world, for all 
these things must needs come to pass, else how could the 
Scriptures be fulfilled ? And it is herein that consists the 
faith and patience of the saints. For this same monster that 
shall lead so many into captivity, shall also himself go into 
captivity. And as he killeth with the sword, so shall he, in 
like manner, be killed with the sword. And as no man can 
say that Jesus is the Christ but by the Holy Ghost, so neither 
shall any man be able to stand that temptation which shall 
come upon all the earth to try them, but by this same Spirit. 

The acknowledgment of a particular sect, form, or society 
only will not avail in the great and terrible day of the Lord, 
for in that day there shall be many who shall say, Lord, have 
we not taught in thy streets, and in thy name cast out devils, 
and in thy name done many wonderful works ; to whom the 
Judge will say, I never knew you, depart from me all ye 
workers of iniquity. While those of whom the world was 
not worthy shall hear the welcome plaudit, Come, ye blessed 
of my Father,. inherit the kingdom prepared for you from the 
foundation of the world. And those shall go away into ever- 
lasting punishment, but the righteous into life eternal. Thus 
shall every man receive according to that he has done, 
whether good or evil. Those who by well-doing seek for 
glory and honor and immortality, eternal life ; while those 
who are contentious and obey not the truth, indignation and 
wrath, tribulation and anguish. For God is not only good 
and merciful, but strictly just. Those, consequently, who 
have preferred life, will not be compelled to accept of death ; 
neither those who have preferred death, will be compelled to 
accept of life, each will go to his own place, the place of his 
own choice. Each must receive in its essence, that in which 
his soul delighted while in the body, for it is not to be pre- 
sumed that a spirit, or a spiritual body, is to be under or sub- 
ject to natural laws, or in any way to partake of natural 
things, for these are they which shall pass away. Thus the 
men who have within their hearts nourished the principles of 
deceit and murder, envy and malice, pride, or other carnal 
things, however fair their outward deportment in the sight 
of the world may have been, must in their very essence reap 
all the consolation they can afford with such as have been 
and are like-minded. They will, in the eternal world, no 
more be forced into the society of the virtuous and just, 
than they are compelled to cherish their principles in this. 
For of whatsoever a man soweth, of that also shall he reap. 

It is a correct and thorough knowledge of God alone, that 



/ 



128 



can raise a man above the traditions and superstitions of this 
present world, and relieve him of the perplexing anxieties, 
fears, and alarms to which human nature is subject by night 
and by day, asleep or awake, as well as of all dread of that 
world which is to come. For to know God aright is to be 
taught of him, and he teaches as never man taught. To 
know God, or rather to be known of God, is to overcome the 
world, and to withstand the temptations of the evil one. It 
is this knowledge of God that will protect from the body of 
death with which we are surrounded. This most powerful 
and most to be dreaded of all enemies, because impercepta- 
ble to the natural eye ; for herein is the arrow that flieth by 
day, and the pestilence that walketh in darkness, and the de- 
struction that wasteth at noonday. It is like that begets 
like ; wherever, then, this principle of death enters, and how- 
ever communicated, disease ef spirit will follow if not eradi- 
cated by the better principle of life, and will thus communi- 
cate itself to the covering of flesh with which it is enshrouded. 
The principle of light and life, is, however, competent to over- 
come all things, for it is implanted by God himself, and is 
nigh us, even in our mouths and hearts, and by taking heed 
thereto, will, in its vivifying and life-giving principles, diffuse 
itself in all its healthful qualities, not only throughout the 
Spirit, but throughout the soul and body. This light and 
life is such in its essence, that it will render man calm and 
resigned in sickness as well as in health, and at all times re- 
signed to the will of Him in whose hands are the spirits of all 
flesh, and will qualify him for a more abundant entrance into 
those joys which are at God's right hand where there are 
pleasures forevermore. Or, if so be the will of God, it will 
from the afflicted chase disease and death, and fl&v with 
such warmth and sweetness, as will surprise the possessor of 
it. That it may so possess and ravish the soul of all the 
Israel of God, and rest on the world at large, is the cause for 
which the Son of God was manifested in the flesh. For he 
came not to condemn the world, but that all men through him 
might come to a knowledge of the truth. Wherefore, his 
proclamation is to all, Come unto me all ye who labor and 
are heavy laden, and I will give you rest ; take my yoke upon 
you and learn of me, for I am meek and lowly of heart, and 
ye shall find rest to your souls, for my yoke is- easy and my 
burden is light. 




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